LIBRARY OF THE UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN 296 E74c cop. 2 I.H.S r /5' Digitized by the Internet Archive in 2012 with funding from University of Illinois Urbana-Champaign http://www.archive.org/details/chicagoitsjewscuOOilbreg CHICAGO AND ITS JEWS PHILIP P. BREGSTONE CHICAGO AND ITS JEWS A CULTURAL HISTORY WITH AN INTRODUCTION BY JULIAN W. MACK Privately Published COPYRIGHT, 1933, BY PHILIP P. BREGSTONE Printed in the United States of America 21 L VJccc~, TO LEO F. WORMSER, In appreciation of his many sided cultural attainments, his service to humanity and his sincere friendship, This volume is dedicated. si ACKNOWLEDGMENT DEEP and sincere gratitude I owe to my distinguished friend Dr. Gerson B. Levi, Rabbi of Isaiah-Israel Temple and editor of the "Reform Advocate". Generously, he granted me the use of his great erudition, profound scholarship as well as his vast experience in the art of journalism and literature, all of which proved of immense value. Of no less value was the freedom with which I was permitted to use the columns of his publication, never hampered or interfered with in the slightest degree. His precious time was always at my service; he was never too busy to advise and plan with me to make this history a true record of Jewish achievements. I am also appreciative of the kind support and cooperation I re- ceived from Mr. Joseph C. Friedman and Miss Marie Markman, both of the "Reform Advocate" staff. Their abundant aid in sup- plying me with data and arranging the material, saved me con- siderable time and labor in the technical construction of my work. Of the great contribution made by my daughter Rochelle Liv- ingston, I can speak neither in a sense of gratitude nor even of appreciation, but as a father whose heart is filled with pride and love. If this volume possesses any merit, much of the credit is due her. THE AUTHOR. XI AUTHOR'S PREFACE AS I send forth this volume to the reading public, I pause to make a few explanations at the very outset. From the very beginning I have dwelt primarily on the cultural aspect of the Jews in Chicago possibly at the expense of achieving a not altogether chronological history in the orthodox sense. I have also deviated from the prescribed ideal of objectivity, by al- lowing myself, at various points, to express my own views and my own comments upon issues of vast importance to the com- munity, a privilege which can not be denied me when it is borne in mind how almost impossible it would have been for an author to remain utterly objective while chronicling events in which he played no small part. Men look upon events through their own eyes and judge by their own experience. "I often wish I could look upon the universe through the eyes of a monkey," said a well- known writer and critic. No man can shake off his century-old traditions, discard his innate views, and surrender his convictions. As for the rest, the manner in which history is supposed to be written, the question of which data are to be set forth and which discarded and what methods should be employed in gathering material is still as debatable a question as when Thomas Buckle wrote the "History of Civilization." And so following no set rule except that of accuracy, suffering no limitations except those of truth and my own conscience, I strove to trace insofar as possible all the causes and effects, the struggles and conflicts, the sacrifices and ambitions which went into the boiling pot and melted down into the Jewish community in Chicago today. I have tried to present my characters less as a glorious pageant moving steadily and surely towards some definite goal, than as XIII AUTHOR'S PREFACE the colorful figures on a canvas, standing out against the lights and shadows of causes lost and won. I have tried earnestly to restrain my hand from putting the pigment on too heavily in some instances and too sparingly in others. I have tried to stand off from my picture and get a true perspective in order to avoid magnifying small creatures and robbing large ones of their stature. I have removed from my eyes the glass which discerned the feet of clay on idols and distorted the features of saints. If I have failed to present the gigantic spectacle of the struggle for culture of a people assembled here from all parts of the civilized world, the only defense I can urge is, I am human! XIV CONTENTS Acknowledgment xi Author's Preface . xin Introduction — Julian W. Mack xix PART ONE I. Musings and Reflections i II. The Physical Chicago 3 III. Spiritual Chicago 5 IV. A Half Forgotten Tragedy 10 V. Spiritual Forces 14 VI. Early Philanthropies 19 VII. Back to the Soil 22 VIII. Seers and Leaders 25 IX. Children of the Immigrants 30 X. The Rise of Reform Judaism 33 XI. New Type of Rabbis 35 XII. Noteworthy Celebration 38 XIII. Bloodless Revolution 41 XIV. Triumph of Justice 46 XV. A Resented Philanthropy 48 XVI. Fraternalism 51 XVII. Parliament and "Stockexchange of Ideas" 54 XVIII. The Jewish Labor Movement 59 * XIX. Religious Instruction and Jewish Education 62 XX. The Hungry Years 65 XXI. Mothers in Israel 70 XXII. Biblical Spirit of Charity 72 XXIII. The Poet Is Dead! Long Live Poetry! 73 XXIV. Master of Conditions 75 XXV. The B'nai B'rith Makes Progress 81 XXVI. Romance in History 87 XXVII. Invasion of Foreign Territory 90 XXVIII. Patria Mia 94 XXIX. The New Spirit 97 XV CONTENTS I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. I. II. III. IV. V. VI. VII. VHL IX. X. XI. PART TWO Revolt of the Immigrant 101 New Aspirations 106 Land of Opportunity in Influence of Fraternal Organizations 113 The Weaving of a Dream 116 The Burden of Distributing Great Wealth 121 Analysis of a Soul 124 The Blending of Two Cultures 127 Brothers in Sorrow 132 Jewish Heroes 139 A Neglected Duty 140 New Germany 143 Rabbi and Doctor 145 The South Side 148 The Voice of Youth 150 A Many-Sided Personality 154 Onward! Onward! 156 Mothers and Daughters 162 Men Who Dared 168 Armistice Without Peace A Banquet Without Food 171 Three Religious Leaders 174 From Kishineff to Chicago 180 Conquest of Conditions 186 PART THREE A New Generation 195 Jews in Higher Learning 198 Jews Against Jews 202 After the Clash 208 Internal Strife 211 A Reform Beth Midrash 217 Development of a Movement 221 Paws of the Russian Bear 225 Three Brothers 228 More Types of Womankind 231 Arch Humorist 236 XVI CONTENTS XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. I. II. III. IV. V. VI. VII. VIII. IX. X. XL XII. XIII. XIV. XV. XVI. XVII. East and West 238 An American Herzl 245 American Jewish Congress 249 New Teachers in Israel 252 The Birth of a Spiritual Child 261 Another Example of the New Generation 266 Reform and Conservatism 270 Little Mother and Big Brother 275 Men Who Fought Poverty 279 Sons of Their Sires 283 A Dream Realized 291 Romance and Science 293 Out of Chaos Came Order 296 Judicum 300 A Stepping Stone to Higher Honors 308 Jews in the Public Eye 312 Cook County Kosher Kitchen 319 A Second Ararat That Failed 324 PART FOUR The Mightier Weapon 331 WlELDERS OF THE PEN 338 Dostoievsky in the Ghetto 343 A Yiddish Pantheon 348 The Yiddish Stage 355 Anglo-Jewish Publications 358 Publisher, Traveler and Lecturer 363 Journalists and Authors 364 The Pen and the Pallette 369 A Woman Historian 372 Magic Sound 374 Merchant, Philanthropist and Artist 377 The Language of the Soul 380 Contemporary Musical Artists 384 Rosa Raisa 392 Form and Color 396 Jewish Art and Artists 400 XVII INTRODUCTION By Julian W. Mac{ OF THE forms in literature, history is regarded by many as the most important. Francis Bacon calls it: "the basis of all science and knowledge". Carlyle with the ancients, deems Clio, the goddess of history, the chief of the muses. Cer- tainly, no national life is possible without a knowledge of the history of the people, and so Graetz with his "History of the Jews" made a vital contribution to the Jewish national movement. What impressed me first when I saw the present volume "Chicago and its Jews" in manuscript form was the style and the diction, but when I had read even the early chapters, I felt that this was a work that possessed far more than literary merit. While I had known the author for many years, both as a lawyer and as a man profoundly interested in social welfare, as I read chapter after chapter he revealed himself to me in a new light. Myself a Chicagoan, who came there to live only three years later than Mr. Bregstone, I marvelled at his memory for incidents and events which at the time I had known but which I had completely for- gotten, as well as at his power of graphic depicture. I feel sure that this history will recall to others as it did to me, many interest- ing episodes of the last decade of the nineteenth century and the early years of the twentieth century; the participants will, in his pages, live them over again. He tells us in his preface that this is not a chronological but a cultural history. I am inclined to consider it both, for the history of the cultural rise of the Jews of Chicago runs parallel with their social and economic development. While "Chicago and its Jews" is in the nature of things a local history, it deals, nevertheless with matters of universal interest. XIX INTRODUCTION It is quite apparent that Mr. Bregstone knows the many theories and philosophies as to what constitutes history and how it should be written. But above all, he has a thorough knowledge of the various movements in the life of the Jewish people and he is sym- pathetic to each of them. He is frank in his views and approaches every phase of every movement without prejudice. He treats the history of the Jewish radical movement with the same warmth as he treats the birth of the Zionist movement. His men and women have all contributed to culture in one form or another; and he picks them from all classes: rich and poor, German and Russian, Orthodox and Reform; he shows no favoritism. He seeks earnestly to explain every phase of life and trace many clashes that struck sparks of spiritual value, back to their sources in past generations. Of particular importance in this history is the portrayal of the growth of the relations between the two groups of Jewry; the ortho- dox and reform or more correctly, the Jews that came from Eastern Europe and those that came from Central and Western Europe. He clearly indicates the struggle of the former to free themselves from a feeling of dependency on the latter and by the development of their own rich cultural and spiritual inheritance to participate fully and at least equally in the now well nigh complete union of the diverse Jewish elements of our community. Mr. Bregstone has thus made a valuable contribution to the history of the Jews of Chicago, indeed, to that of the Jews of America. xx PART ONE I MUSINGS AND REFLECTIONS THERE is no yesterday in the springtime of life. The eyes of youth never turn to the past; they look forward to pene- trate the unborn tomorrow. Youth dwells in the future; its hopes and aspirations, its dreams and air castles abide in the realms of the prospective. Retrospection arrives after the fading of spring, after we have passed the meridian of life. When disillusionment darkens the horizon, and many stars in the constellation of the soul have become extinct, when winter enters the heart and chills the fluids of life, snow flakes whiten the locks and mist dims the eyes; then vision grows dark and nocturnal and tries no longer to pierce through the future; it returns to the yesterday. We gaze upon the long vista of time which lies behind us; we muse on the past, on the ruins of our castles on the smoke of our dreams and on all the frustrated hopes and aspirations. Tomorrow is dead! Long live Yesterday! I have crossed the zenith of life. The autumn chills me and my eyes are growing dim. The future charms me no more. I am lost in a maze of memories, in a labyrinth of recollections of the many happenings in the days of my youth, now buried in the abyss of time. Like the "Last of the Mohicans" I sit on the stump of an old tree, smoking a pipe filled with cinders of the ruins of the un- fulfilled desires. I am weaving the threads of my memories on the loom of time and space. . . . On a bright starry night, the twenty-eighth of May, in the year 1887, the stately steamer Vesuvius approached the gates of the Western World. She cast her anchors in the harbor of New York. For hours a youth of twenty has been standing on the upper deck, his eyes gazing on the mighty figure of the Goddess of Liberty, as she stood there in all her majestic dignity, sending illuminating CHICAGO AND ITS JEWS rays of light to all the corners of the earth. Her arms outstretched, as she beckons to all the oppressed and persecuted children of humanity to come close to her bosom and find a refuge in the land of the free and the brave; in the land of equality and opportunity. An announcement had been made by the authorities of the ship that no passenger would set foot on the sacred ground of the promised land until the following morning. The steerage pas- sengers were ordered to retire to their bunks. The youthful im- migrant was in a feverish state of mind. Sleep had lost its power over him, and the thought of a sleepless night on a bunk in the steerage, on this of all nights, was most painful. During the first days of his voyage he formed an acquaintance with the ship's surgeon, a young German of the Junker type. On several occasions the youth had acted as interpreter between the doctor and the steerage passenger-patients. The Doctor took a lik- ing to the Yiddish lad who could converse fluently in his beloved German and recite the poems of his two favorite poets: Koerner and Uhland. Thus, through the influence of the Doctor, he gained permission to spend the last night of his voyage on the upper deck of the steamer. As he now stood looking out on the new world, a thought flashed across his mind, he was suddenly reminded that this was the eve of Shebueth, (Pentecost) when all pious Jews remain in the Synagogue throughout the night, reading the Tikun Shebueth to purify their minds, to become fit to receive the Torah . . . Was he not to receive on the following morning the new Decalogue which had been handed down amidst the thunder and lightning of cannons, to the children of the Colonists? Was he not to sub- scribe to the Declaration of Independence, which had been inspired by the all-powerful spirit of Liberty; and brought by Thomas Jefferson, a modern Moses, down to Independence Hall? True to his Jewish traditions, he remained awake throughout the night watching and waiting for the "opening of the skies . . ." In the morning he was the first to descend the gangplank to enter Castle Garden. . . . 2 THE PHYSICAL CHICAGO It was thus I entered the great city of New York, the reception hall to the Western world. II THE PHYSICAL CHICAGO After spending several weeks in New York, with friends and relatives, I came to Chicago. Those who know the magnificent Chicago of today and who may chance to peruse these pages will probably charge me with a faulty memory or as one given to exaggeration. I can assure them that neither is true. My recollec- tions are vivid and as chronicler of past events I am too conscious of my duty to record anything but the truth. The prairie-city impressed me most unfavorably and fell far be- low my expectations. It lacked the appearance of a really cosmo- politan city, it resembled a combination of many villages, each of which was composed of a particular racial or national group. The South-west was made up of Bohemians, the North-west of Poles, the North of Germans, the Middlewest of Irish, and the near South, west of State street was colored. China and Italy also had their places in the setting. The Jewish ghetto was in a process of moving. Before the two fires, the early Jewish immigrants built their ghetto in that part of the city which is now known as the downtown district; there it reposed for two decades or more. It was bounded on the west by Wells street, on the east by Michigan avenue, on the north by Jackson Boulevard and on the south side, by Twelfth street. The beautiful "Boul Mich," now the pride of the city, was settled with Jews, occupying as dwelling places two-story wooden houses that were located on the sites now boasting the Fine Arts building, the Auditorium, Congress, Blackstone and Stevens Hotels. With the growth of the city's population the business section grew with great rapidity, spreading out on all sides. Real estate was greatly enhanced in value and at the same time ceased to be desirable for residential purposes. The ghetto packed its belong- ings and moved across the river. 3 CHICAGO AND ITS JEWS Canal street was elevated to the position of a "business" street and Jefferson street became the boulevard of the new ghetto. All the intersecting streets, from Polk to Fourteenth streets, as far west as Halsted street were conquered by the new invaders. In appearance Chicago was a most ungainly city, the streets were in a dilapidated condition; most of them had never been paved. Mud, slush and deep holes abounded everywhere. It was danger- ous to drive a wagon in many of the streets. The "paved" streets were in a still worse condition; the pavement uniformly consisted of wooden blocks coated with tar and covered with gravel, which when stirred by wind or traffic gave off clouds of dust. When the streets received a sprinkling either from the hands of God or by human efforts, the dust turned into slush and the streets became slippery. The sidewalks were simple rows of wooden planks, laid across three lines of timber supported by posts and elevated high above the level of the streets. Crude, cheaply constructed stairways led to the intersecting streets and alleys. The houses too were perched on high posts as if disdaining the swampy black sponge below them. Horsecars furnished the means of transportation in the sprawling city, except on State street and Cottage Grove avenue where the cars were drawn by cable. "Downtown" was the terminus of all car lines and from there they radiated as far north as Center street, south, to Thirty-ninth street and west, to Western avenue. And yet, there was a certain natural beauty in the ugliness of the windy city on the hem of Lake Michigan. Its virtues were those usually found in small towns before they become defiled by the smoke and soot of our commercial civilization. Leafy trees shaded the streets of the newly converted ghetto, still innocent of the tenement houses. The streets that now shelter the peddlers' push- carts and stands where old clothes and other wares are bartered: Judd street, O'Brien street, Maxwell street and Liberty street were adorned with little gardens in front of every home and were used for Lover's Lanes by the parents and grand parents of some of us. It was the Garden of Eden before Eve tasted of the forbidden fruit of Knowledge. . . . 4 SPIRITUAL CHICAGO III SPIRITUAL CHICAGO The physical usually reflects the spiritual and Chicago was no exception to this rule; spiritual Chicago was not better than its physical aspect. The absence of beauty, order, cleanliness, good streets and sidewalks denoted a lack of communal pride, efficient government and a want of interest in civic affairs; but it also showed a generally apathetic disinterest on the part of the men and women who were the builders of this new metropolis in the cultural and esthetic. The newly rich were absorbed, in this era of uncertain social status, with the pursuit to establish social recog- nition. They had no time for such things as music, drama, the plastic arts and higher education, that abounds in every European city, no matter how small, all these were absent in this city whose population has already grown to close to a million. No art gallery, no museum, no opera-house and no orchestra-hall supplied the needs of those who craved the arts. The University of Chicago was in existence, but only on paper, the public library was here but without a home to shelter it; it occupied quarters on the fourth floor of the old City Hall building and therefore lacked adequate reading and reference rooms. Its contents too were ex- tremely poor. A large quantity of cheap fiction covered the walls but it contained very little of scientific, philosophic and literary value. The foreign languages were almost entirely absent, with the exception of a smattering of antiquated German "Romannen". "Wie es Christelt sich, so Jiidelt sich," was said by a humorist. Through centuries of wandering, the Jews have developed a capac- ity for adjusting themselves easily to their environment; thus they have become the barometer for the national cultures wherein they dwell. They manifest initiative proclivities only on rare occasions; more often, they are apt pupils and splendid followers. In the early development of Chicago, the Jews did take the lead in one phase of culture, that of music. This we will discuss in another chapter. The Jews from Eastern Europe, had at this time two ghettos, the 5 CHICAGO AND ITS JEWS South-side ghetto which they were evacuating and the West-side ghetto in which they were establishing themselves. The old ghetto had two synagogues, each presided over by a distinguished and venerable Rabbi, Rabbi A. G. Lesser and Rabbi Eliezer Anixter, both widely famed for their profound Talmudic scholarship, their piety and their devotion to the Jewish cause as well as to the cause of humanity. The new ghetto, west of the river also enjoyed two synagogues: "Ohave Sholom, Mariampole" with a temporary place for worship on the corner of Canal and Maxwell streets, while a new edifice was in the process of construction, one block south. Rabbi Abraham S. Braude, its spiritual leader was an exceptional type of Rabbi. In addition to his great versatility in Talmudic and Rabbinical law, he was of gentle disposition, kind to everybody and beloved by all; although very pious he was broad-minded towards those who differed with him on religious as well as other subjects. Nor did his interest in universal matters suffer from his piety and devotion to the cause of religion. Unlike many Orthodox Rabbis, he was well informed on matters of human affairs. The "Anshe Suvalk" congregation was located with temporary quarters for prayer in the same block as the "Anshe Sholom" con- gregation. Rabbi Joseph Komissarsky, a saintly soul, with a phil- osophic turn of mind, was its officiating Rabbi. The congregation was short-lived; it merged with another body and the Rabbi whose spirit of independence rebelled against the submission to the domi- nation of congregational officials, withdrew from the rabbinate to spend a fruitful life in the sanctuary of his library, among the sages and philosophers of past ages. Several other congregations were in an embryonic state, among which was the "K'nesseth Anshe Israel." The more fortunate Jews who came hither from the Rhenish provinces, a quarter of a century before, during the tumultuous days of the revolutionary period of Eighteen forty-eight, also formed two separate settlements and built two Temples on the south side and one on the west side. The two on the South side were "Kehilath Anshe Maariv" with Rabbi I. S. Moses as its spiritual leader, and "Sinai Temple" from which Dr. Emil G. Hirsch projected his in- fluence trhoughout the land. Sinai Temple was located on Indiana 6 SPIRITUAL CHICAGO avenue and Twenty-first street. On the west side, the first temple was built on Adams and Johnson streets, but was later moved to a more ostentatious edifice on Washington boulevard and Ogden avenue; its name was "Zion Temple" and Dr. Bernard Felsenthal occupied its pulpit. The Bohemian Jews constituted a third and distinct group; they were too far advanced in their religious views to join with the Orthodox group, and too conservative for Reform Judaism. Hence they formed a congregation of their own and erected a house of worship on the corner of Brown and Henry streets. Rabbi Abraham R. Levy ministered to their spiritual needs. Most of the members who joined the Reform Congregations were still of the first generation and German was their mother- tongue, therefore the services in the Temples were conducted most- ly in the German language, the original "Einhorn" prayerbook was used and the sermons too were usually preached in German. Two weekly newspapers, devoted to the cause of Reform Juda- ism, were printed in English: the "Occident" published by Mr. Silversmith, whose columns were often used by Dr. Hirsch, where he contributed philosophic essays on Judaism; and the "Israelite" whose editorial policies were dictated from Cincinnati, by Dr. Isaac Meyer Wise, founder and head of the Hebrew Union College. The Israelite often enriched the thoughts of its readers by the profound reflections and classical essays contributed by Dr. Bernard Fel- senthal. Orthodox Jewry was voiceless and speechless; it had no publica- tion to champion its cause and no one to speak for it in the councils of Religion. Except for its activities in the synagogues and temples, no sign of spiritual life was visible and no manifestation of a com- munity interest was in evidence. The United Hebrew Charities had been organized early in the Seventies, with two departments: the relief office and the Michael Reese Hospital. It was supported mainly by the "German" Jews, as the new immigrants from Eastern Europe were in no financial condition to contribute to organized charity. In taking a retrospective view of the period when the first kernels 7 CHICAGO AND ITS JEWS were planted which brought into being the Jewish community, we must bear in mind the social and economic status of the im- migrants who but recently arrived in the United States. The heavy influx of Jews into this country began in the early Eighties, with the outbreak of frequent Pogroms in Russia which started shortly after the assassination of Czar Alexander II. They came here to escape persecution, plunder and even murder; obviously, in their flight they carried no wealth with them. Indeed, many of them came who did not have the means to buy food for themselves and their dependents. The time that elapsed between the date of their coming and the period under consideration was much too short to have enabled them to adjust themselves properly in the new en- vironment and acquire wealth. The struggle had just begun. The young man who had spent his whole life in studying the Talmud in the synagogue or the Yeshivah, yonder in the "Old Country," the lad on whom many mothers of marriageable daughters had looked with covetous eyes, entered the factory or the sweat shop to become an operator on knee pants or shirt-waists. The former "First Class Merchant" from Odessa, Charkoff, Petersburg or Warsaw, had become a Customer Peddler. Many were forced to peddle rags and old iron; still others placed packs of dry goods on their backs and took to "the open road" and became "Country Peddlers." All were poor and burdened with the responsibility of supporting themselves and those dependent on them. But they had still other cares, burdens heavier than the packs which they strapped to their shoulders — to send enough money to Europe to fetch their rela- tives. The struggle was terrific and there were very few wealthy Jews among them. Under these distressing conditions, no thought could be entertained of formulating a social life. Each person car- ried his own load and tried to work out his own salvation. The United Hebrew Charities, with Mr. Kiss as its superintend- ent, exerted every effort to bring succor and alleviate want and suffering wherever possible, but — be it said to the credit of the immigrants — very few accepted charity; thousands and tens of thousands preferred want to alms. The Reform, or as they were 8 SPIRITUAL CHICAGO more specifically designated, die "German" Jews, extended great hospitality and real brotherly love to their unhappy co-religionists. They received them with open arms, but were conscious of a con- descension towards them. Because the German Jews had met with a kindlier fate, they had by this time acquired wealth and position, they considered themselves superior to the "refugees." In the course of time this feeling created a deep gulf between the two, which the ensuing half century has not yet entirely spanned. While conditions made a communal and spiritual life almost im- possible, yet the Jewish spirit is indomitable. The newly arrived Jews brought with them certain ideals and traditions which they regarded even greater than life itself. Many of these ideals and traditions take the form of rites which can be practiced only in an organized community. Hence, the people were forced by these traditions to form a social contact with their fellow Jews. The most important of all is the "V'shenantem L'bonecho" (and thou shalt teach them diligently unto thy sons). This is interpreted to mean a "Talmud Torah" which is higher than all things. A Talmud Torah must have the support of a community; it can be established and sustained only by a united effort. Even of greater importance are the dietary laws (Kosher food), which require the services of a Schochet and a Rabbi and therefore must have the cooperation of many. To secure the purity and chastity of the family life the Mikwah is needed, all of which can only be maintained by com- munity effort. These institutions cannot exist in the absence of a social organism. To four men may be given the credit for having laid the foun- dation for the building of a social and communal life among Orthodox Jews in Chicago. All four were immigrants from East- ern Europe. They were Abraham Lieberman, Marks Nathan, Jacob Cohen and Joseph M. Berkson. These four were the first Russian Jews in Chicago to manifest a philanthropic spirit and render service to the Jewish community. Lieberman and Nathan lived on the south side and were the pillars of the old ghetto; they were pious but generous and took upon themselves the task of looking after the interests of the poor and unfortunate new arrivals. Cohen 9 CHICAGO AND ITS JEWS and Berkson lived in die new Ghetto and accomplished on the west side the same noble task that the other two did on the south side. The four were the leading spirits in the organization of the first Talmud Torah, named after the great English philanthropist Moses Montefiore. The most progressive and enterprising of the quartet was Jacob Cohen. He was active in the Jewish community and ex- erted his influence on matters concerning Orthodox Judaism until the day of his last illness. IV A HALF FORGOTTEN TRAGEDY The narrative that follows is no part of a Jewish chronicle and would have no place in our history except that it was largely re- sponsible for a movement to which we no longer can close our eyes and which, in the final analysis, is a cultural movement. This tragedy was the forerunner of the radical movement among the Jews of Chicago. For the sake of accuracy of details I shall quote John P. Altgeld, who as Governor of the State of Illinois enacted the last scene of the tragedy. "On the night of May 4, 1886, a public meeting was held in Haymarket Square, in Chicago. There were from 800 to 1000 people present, nearly all laboring men. There had been trouble, growing out of an effort to introduce an eight hour working day, resulting in some collisions with the police, in one of which several laboring people were killed; and this meeting was called to protest against alleged police brutalities. "The meeting was orderly and was attended by the Mayor who remained until the crowd began to disperse and then he went away. As soon as Captain John Bonfield of the Police department learned that the Mayor had gone, he took a detachment of police and hur- ried to the meeting for the purpose of dispersing the few that re- mained. As the police approached the place of meeting a bomb was thrown by some unknown person which exploded and wound- ed many and killed several policemen. A number of people were 10 A HALF FORGOTTEN TRAGEDY arrested and after a time August Spies, Albert R. Parsons, Louis Lingg, Michael Schwab, Samuel Fielden, George Engel, Adolph Fischer and Oscar Neebe were indicted on a charge of murder. The prosecution could not discover who had thrown the bomb; and could not bring the really guilty man to justice and as some of the men indicted were not at the Haymarket meeting and had nothing to do with it, the prosecution was forced to proceed on the theory that the men indicted were guilty of murder, because it was claimed they had at various times in the past uttered and printed incendiary and seditious language, practically advising the killing of policemen, of Pinkerton men and others acting in that capacity, that they were therefore responsible for the murder. "They were tried before a jury, presided over by Judge Gary and after a prolonged trial, they were all found guilty. Neebe was sentenced to fifteen years imprisonment, all the other defendants were sentenced to be hanged. The case was appealed to the Supreme Court." When I came to Chicago the case was pending in the Supreme Court, awaiting the final decision of that high tribunal. The volcano upon which Chicago stood was seething and boiling, as if ready to explode at any moment. Every hour brought new and fantastic rumors; one was about a social revolution planned by the toilers, an hour later the press reported with minutest detail news of an "enormous armory filled with ammunition and fire arms" which was discovered by the police. The very air was charged with forebodings. Early in the fall of 1887 the Supreme Court handed down an opinion, in which it sustained the verdict of the jury and the sen- tence of the trial court. The date of execution was set for the eleventh of November. Gripped by convulsions the public was seized by a general feeling that something terrible was going to happen, but no one knew precisely what that "something" was to be. The remaining few months, until the day of the execution, were attended by many sensations. When the proceedings were had before the jury, August Spies displayed qualities uncommon even 11 CHICAGO AND ITS JEWS to editors of radical newspapers (at the time of his arrest he was the editor in chief of the "Arbeiter Zeitung" a German daily, de- voted to the cause of labor, with anarchistic tendencies) but his supreme achievement was when he was called before the judge and was addressed in the usual formula: "Have you anything to say why sentence should not be passed on you?" He delivered one of the greatest orations in the annals of history; the order of things seemed to have changed and the accused became the accuser. He hurled bombs at his enemy, the capitalistic class, not made of ex- plosive chemicals, but bombs of logic and science. He was an orator of dynamic force and he spoke equally well in English and German. He was extremely handsome and his voice was powerful and at the same time sweet and melodious, resonant and soft, running the gamut from the roaring tones of a lion to an enchanting melody played on the muted strings of a violin by the hand of a master. He emerged from the oration not like the condemned criminal who stood at the bar of justice pleading for his life, but the hero who has fought and won a great battle. Miss Nina Van Zandt, the beautiful daughter of an eminent bank-president, came to court to see and listen to this remarkable man and she lost her heart to him. She went to his cell daily and Spies returned her love. In the months that followed August Spies married Miss Van Zandt through his brother whom he appointed as his proxy. Louis Lingg, a youth of twenty-one, a fanatical en- thusiast, blew out his brains in a spectacular way, a few days be- fore the execution. While conversing with the jail guard he took out of his pocket what appeared to be a cigar and asked the guard for a match. When Lingg applied the lighted match to the cigar it exploded and his head was blown to atoms, thus he cheated the hangman out of his job. Sensation after sensation, excitement after excitement; with flaming headlines the newspapers with their hour- ly "extra," kept the bewildered public mind inflamed. At the eleventh hour, a petition to Governor Fifer, asking for clemency was prepared and submitted to the six remaining con- demned men for their signatures. All but Fischer and Engel re- 12 A HALF FORGOTTEN TRAGEDY fused to sign the petition, declaring in the words of Patrick Henry : "Give me liberty, or give me death!" "There will come a time when the voice in the grave will be mightier than the voice you have strangled today!" were the last words of August Spies, when the noose was around his neck; and it was the last of the sensations caused by the great tragedy which ended on the eleventh day of November, 1887, in the county jail of Cook County. The next morning, the "Enemies of Society" were in their coffins, silenced forever and "Social order" had triumphed! But the "si- lenced voice in the grave" did its mighty work. The younger im- migrants from Russia had been told that ours was a land of "milk and honey," that it abounds in wealth, this, however, was not the main attraction which brought them to our shores. A large number of them were engaged in a movement to free Russia from its tyrannical autocracy and those not actively participating were in sympathy with the movement. There were many of them who were readers of history and political and social science, had also read the preamble to the constitution which guarantees "life, liberty and the pursuit of happiness." The tragedy that culminated No- vember the Eleventh, could not but disillusion them. They were dreamers, of an age driven by "Storm and Stress." They awoke to the reality of life, that these fine and high sounding words look good on paper, but in real life their interpretation assumes a different meaning. One of the immediate results of the "Half Forgotten Tragedy" was "The Jewish Workingmen's Educational Club," with club rooms at 450 S. Canal street. It was there that the Jewish labor movement, Jewish radicalism, socialism and anarchism in this city, first saw the light of the day. Our own view concerning these ideas is of no importance; their success or failure is not affected by our approval or disapproval, but the Haymarket tragedy is a romance which must find a place in all chronicles containing a true record of the events of Chicago; it is intensely human in its aspect and the cornerstone of the new social philosophy. The Jewish Workingmen's Educational Club established a mod- 13 CHICAGO AND ITS JEWS est library, conducted lectures and encouraged public speaking. Its leading members were Peter Sissman, Abraham Bisno, Dr. Nahin, Dr. Knopfnagel and many whose names have passed from my memory. There were also some who are praying that I may forget their names, lest this phase of their past become known to the world; we shall not disturb those and let their past sink into oblivion. The organization lasted a few years; the development of two opposing factions brought about a dissolution. One faction was headed by Sissman and Bisno whose tendencies were towards the Socialist Labor party. The other, following the doctrines of Bak- hounin and Peter Krapotkin, was led by Dr. Nahin and Dr. Knopf- nagel. After the dissolution of the club both factions engaged in forming Trade Unions. V SPIRITUAL FORCES The culture which the immigrants from Eastern Europe brought to our shores, had no European background and was purely a He- braic culture. Its deity was the Haskalah and its shrine was the Hebrew language; its apostles and priests were the prophets and poets. The ancient language contained all the treasures and gems of the "People of the Book," whose graceful muse was the beloved sweetheart of Reb Yehudah Halevy, the greatest poet of the middle ages. This holy shrine was not to be neglected in a land whose tradi- tions and ideals were inspired by the Hebrew Bible. Dr. A. P. Kadi- son, a practicing physician, the first Russian Jewish doctor in the city to come with a college degree from a European university, took the initiative. He was a student of the Talmud and a lover of He- brew literature. He was the leader of a group of men who like himself were followers of the Haskalah movement and at about the same time when the "Jewish Workingmen's Educational Club" was formed at 450 S. Canal street, the "Dorshe Safruth Ivrith" was formed in the home of Nathan B. Grossberg, on Roosevelt Rd. corner of Desplaines street. From the generosity of Dr. Kadison 14 SPIRITUAL FORCES which was followed by other members of the group, a fine collec- tion of books was acquired and the Grossbergs assigned a room in their dwelling place for the shelter of the library. Not many months later the top floor of a building, located on Canal and Judd streets, was rented for permanent headquarters which was properly partitioned for reading rooms and all other conveniences. The library increased in quantity, quality and in influence; in a short time it became a spiritual and intellectual Center for Chicago Jewry. I have no recourse to any records that contain the names of the pioneers who together with Dr. Kadison were instrumental in spreading Jewish culture in Chicago; I must therefore rely upon my memory for the names of the early members of the "Dorshe Safruth Ivrith" and I ask to be pardoned, if in the course of the many years some of the names faded from my memory. I am loath to omit even a single name, for I regard each of them a potent factor in spreading Hebrew culture in the early days of Jewish Chicago. Among the most outstanding of its members that I can recall to mind are Dr. A. P. Kadison, Peter Wiernick and M. Ph. Gins- burg. Almost equal in zeal and ardor for the cause of Hebrew were Samuel A. Schneider, August Turner, Abraham Bernstein, Eliezer Meites, A. S. Roe, Baruch Blumenthal, M. Dulsky, Samuel Sklovsky, Nathan B. Grossberg, Issac Levenberg, Louis Rabino- wich, Charles Tiktin, W. Wolpe, Hyman Leibowich and Joseph Leipunsky. Typical of the members of the Hebrew Literary Society was August Turner. At the age of twenty-two years he came to Chicago from Russia, the only wealth be brought with him consisted of a profound knowledge of Hebrew literature, a fine mind and a forceful character. He secured his first job as a gilder of picture- frames, receiving the munificent sum of three dollars a week as wages; out of this amount he paid his weekly dues to help maintain the library of the Hebrew Literary Society. Not many years after this modest beginning, August Turner became known throughout the country as the leading manufacturer 15 CHICAGO AND ITS JEWS in the picture-frame industry. As he grew in wealth and influence his concern for the well-being of his people grew steadily in pro- portion. His interests became manifold, as to occupy most of his time, but Turner seldom if ever missed a meeting of the Board of Directors of the Jewish Home for the Aged of which he was a member since its organization. His numerous terms as president of the B. M. Z., together with his share in various other philan- thropic and educational institutions demanded an equal portion of his attention. When he died on December 30th 1924 he left to his children not only his worldly estate but his ideals and spiritual possessions as well. His son Rabbi Jacob Turner and his daughter Bell T. Daiches, well-known as a patroness of the arts, have used well their heritage. One whose memory is worshipped by all scholars of Hebrew the world over and who quietly walked the sidewalks of the west side ghetto and dreaming the profoundest reflections, was Wolf Shur, a real modern Spinoza. He was the editor of the "Hapissgo," a scientific and scholarly Hebrew publication; and the author of several volumes in Hebrew. Wolf Shur deserves a much larger space in these pages, but his descendants could not be reached and no data concerning his interesting life and work could be obtained and while it was my privilege to spend many hours in his company, I was too young and my disposition too stormy to appreciate this modest and unassuming philosopher and thinker. One evening, in the early autumn of 1887, a few of the Maskilim were gathered in the smoking room of the library of the Hebrew Literary Society, indulging the luxury of smoking Virginia Brights and Sweet Caporal cigarettes, while discussing the latest literary genius in Hebrew, when a young man interrupted the conversation. "I have important news; We are soon to have a Yiddish news- paper and no less a writer than 'Zokuf Godel' is to be the editor." He also informed us that Leon Zolotkoff, the brilliant contributor of the Jewish-Russian publication "Russky-Evrei" and "Zokuf Godel" the Paris correspondent of the Hebrew daily in Petersburg was one and the same person; that he was on his way to Chicago 16 SPIRITUAL FORCES to join Peter Wiernick and the two were going to establish a Yid- dish newspaper. A few days later, Leon Zolotkoff arrived in Chicago; shortly after his arrival "Der Yiddisher Courier" came into being as a weekly newspaper. The presence of Leon Zolotkoff contributed much to the cultural and spiritual life of the ghetto. His influence for good was felt everywhere and besides the fact that he gave a "mouth piece" to orthodox Jewry, by reason of his superior intelligence, his high ideals and the power of his pen he became the representative of the Russian Jews in Chicago. The members of the "Dorshe Safruth Ivrith" (Hebrew Literary Society) were proud to have him among them and he more than justified this pride. From the very inception of the Hebrew Literary Society, its organizers cherished the hope and nursed the ambition to publish a monthly periodical in the Hebrew language; they saw themselves nearing the goal when Leon Zolotkoff came to Chicago. They were not disappointed; in the spring of the following year, the much hoped-for publication came into being, the "Keren Or" (A Ray of Light) was born, with Leon Zolotkoff as editor and Dr. Herman Eliassof as associate editor. The "light" was strong and brilliant but not of a lasting quality. Only two issues of the pub- lication appeared and then it became extinct, and with its extinction it carried to the grave the Hebrew Literary Society. During this epoch Hull House was organized on Halsted and Polk streets and had already begun to make its influence felt. One wonders today whether it was by mere accident or the farsighted- ness of that brilliant woman, Miss Jane Addams that the institu- tion was established in what later became the very midst of so many different settlements and eventually the north-west corner of the ghetto. The influence of Hull House on the dwellers of the ghetto cannot and must not be underestimated. In a report published for the years of 1897-99, Mrs. Hannah G. Solomon, president of the Board of the Bureau of Personal Service, has this to say: "Hull House, our neighbor, a beacon-light, carries its cheering rays throughout the district, and I venture to say that seventy per 17 CHICAGO AND ITS JEWS cent of those who love to cross its threshold to receive the inspiration it holds, are of our faith." The young immigrants who thirsted for the knowledge which has been denied them in the land of the Czars, rushed to the new fountain to quench their thirst and drink to their heart's content. The lecture halls, the library, the art galleries and all other branches for art and literature were crowded by these eager immigrants; they came to enrich their souls with everything that Hull House had to offer them. I recall an incident of those days of long ago that begs to be chronicled, so as not to sink into forgetfulness. Hull House was still in its infancy and most of its activities were crowded into the one building which was formerly the residence of Mr. Hull. The "auditorium" for lectures and similar entertainments was a recon- structed room which had formerly been the living room. An announcement was made that on a given date a piano recital would be given at Hull House by Fannie Bloomfield Zeisler who was already beginning to blossom forth as a great virtuoso. Some one suggested that the auditorium would be inadequate in size for the accommodation of the people who would want to hear her. Miss Star, a resident worker of Hull House, reassured those present that in any event the artist would not be very well-known in that part of the city and would probably not attract so much attention as to draw an audience larger than was usual for the institution. On the evening of the event the police had to be called to keep the great throngs in check who tried to fight their way in to hear Madam Zeisler play. That lady proved to be in high spirits that evening. Probably she reflected the enthusiasm of the audience, at any rate, she was amiable and highly accommodating and played many enchores. Many years later when I recalled the incident to her memory, she explained with the enthusiasm that belongs to real and genuine artists, that the memory of that recital would live with her to the end of her days and she would never forget the appreciation and warmth of that intense, crowded audience. 18 EARLY PHILANTHROPIES VI EARLY PHILANTHROPIES The B'nai B'rith was a fraternal order, organized primarily to dispense sick-benefits and life insurance. Its aim, purpose and ideals were vastly different from those of today. However, the mechanical structure of that body has, in these many years, suf- fered no change; it is formed on the district plan, each district exercising jurisdiction over a certain territory, with autonomous powers for self government and constituting a part of the "Con- stitutional Grand Lodge." The early history of the Order has nothing particular to its credit that would cover it with glory. Its declaration of principles contained the old stereotyped phrases of "brotherly love, justice and truth" which were little practiced. There was apparently nothing about it to justify its existence. An ap- plication for membership to the order almost required a birth certificate, for unless the applicant was a German Jew or a de- scendant of German parents he was not eligible for membership. Its outstanding activities, to attract members were the Cleveland Orphan Asylum and a kind of "Jewish Embassy" in Washington, D. C. Because of the close scrutiny into the history of where an appli- cant's cradle stood, the Order almost perished for want of new blood. In the middle eighties the Order met with strong com- petition in the form of "The Sons of Israel," "Sons of Benjamin" and the less aristocratic orders, the old and the new "B nth Abra- ham." The B'nai B'rith was forced to add something new to its activities in a campaign for new members. Accordingly, its Chicago lodges organized a night school in the new ghetto where immi- grants might acquire the first rudiments of the English language. Jacob G. Grossberg and Dr. Knopfnagel were engaged as teachers. It would have proved a splendid philanthropy, had it not been a duplication of work which had already been begun by the Chicago Public School system. It was many years later that the order was impregnated with high and noble ideals engendered by the more progressive element 19 CHICAGO AND ITS JEWS of which Adolf Kraus, Adolph Loeb and Israel Cowen were the leaders. As these men gained control of the affairs of the Order, they were able to divert it from its aimless course to a position of high ideals and genuinely Jewish principles. In the early spring of 1888, the United Hebrew Charities an- nounced that Leon, Simon and Emanuel Mandel, comprising the firm of "Mandel Brothers" and Henry L. Frank had donated a large sum of money for the building and maintaining of a "Jewish Manual Training School," to be located in the ghetto. This an- nouncement was received with great enthusiasm by Chicago Jewry and even men like Dr. Hirsch and Julius Rosenthal rejoiced in this proposed philanthropy. Manual training in the public schools was still unknown in our country, its origin was in Germany. Its adoption and incorporation into our own school system was a favorite subject of discussion in pedagogical circles. The Jewish leaders who advocated this additional feature to our school system were motivated by the influx of mass immigration. They saw in manual training a partial solution to the grave problem that con- fronted them, if not an immediate solution, at least an ultimate one, for it would teach trades and handicraft to the children of the immigrants. In their zeal to accomplish this end these high-minded men and women failed to realize their own inconsistency. From the very beginning when the tens and hundreds of thousands Russian and Polish Jews first knocked at the gates of this country, these same well-meaning men and women urged and preached "American- ization" as the only panacea for all evils. No exact definition for the high sounding word "Americanization," was offered, but its equivalent was understood to be "assimilation" and strenuous efforts were made by its sponsors towards that direction. Space does not permit us to question the soundness and advisability of the remedy, however it is universally accepted that the strongest agency and most potent factor for Americanization is the public school, where youth becomes molded by all the influences directed to that purpose. Here the child becomes imbued with the ideas and knowledge which inspire love for the country of his adoption. The proposed 20 EARLY PHILANTHROPIES Jewish Manual Training School would perforce segregate Jewish children from their non-Jewish neighbors; hence, the school was bound to defeat the very purpose to which its patrons were committed. However the Training School was built and Professor G. Barn- burger, an outstanding scholar and pedagogue was called upon to superintend its affairs. Professor Bamburger headed the institution for many years and accomplished splendid results. The school functioned for three decades and proved itself of such importance to the general development of the child's mind that the Board of Education adopted manual training as part of the curriculum in all the primary schools of the city. And yet, it is still difficult to esti- mate the gains made by the Jewish community or the losses it sustained by reason of the segregation brought about by the Jewish Manual Training School. After it served thirty years, the school closed its doors forever. The nineties brought more grief to the ill-fated Jewry of the world. Dark heavy clouds covered the Jewish horizon and threat- ened destruction and annihilation to the wandering tribes of Israel throughout Europe. In Russia, six millions of them were living in abject misery, their persecution even surpassing that of the middle ages. Thousands of merchants were expelled from St. Petersburg and 1,400 Jewish artisans were banished from Moscow. Pobiede- nostzev, the Procurator General of the Holy Synod of the Russian Church, made good his threat to force one-third of the Russian Jews to emigrate, to compel one-third to accept baptism and to force the remaining third to the verge of starvation. In Germany, anti-Semitism was being developed into a "phil- osophic" system. In France, the Royalists in their struggle to over- throw the Republic and re-establish a Monarchy, formed a "Holy Alliance" with the church and anti-Semites; and the three "black birds" conspired and framed the "Dreyfus Case." In Austria, the "Tissa Estler" blood accusation case, an echo of the dark ages, was still raging. The only place left for the foot-sore and harassed homeless wanderer who sought to escape these miseries, was the United States of America. To avoid overcrowding the larger cities 21 CHICAGO AND ITS JEWS and particularly the city of New York, steps were taken to distribute and scatter the newly arrived immigrants all over the country. An Industrial Bureau was established and a branch for the mid-western states was located in Chicago. To cope with the situation effectively, the "Russian Aid Society" was organized with Adolph Loeb as President and chairman of the collections and finance committee, Josephe Beifield was first vice- president and chairman of the distribution committee, Joseph Aus- trian was made second vice-president and chairman of the commit- tee on transportation, Milton }. Forman, secretary, Oscar G. Forman, treasurer, and Julius Weil, financial secretary. The executive com- mittee was composed of Berthold Lowenthal, chairman of the em- ployment committee, Rabbi A. R. Levy, chairman of the committee on agriculture, Israel Cowen, chairman of the committee on aux- iliary associations, Rabbi Joseph Stolz, chairman of the committee on immediate relief, Leon Schlossman, chairman of the committee on supplies, and Julius Rosenthal, Rabbi Emil G. Hirsch, August Gatzert, E. C. Hamburger, Albert H. Wolf, Harry Greenebaum, Mair Newman, Rabbi A. G. Messing, Herman Grossman, Joseph Schnadig, J. Lewis, Rabbi A. Norden, Rabbi I. S. Moses and Rabbi B. Felsenthal. The building at 82 Wilson street was rented and con- verted into a temporary sheltering home and Dr. Herman Elliasof was placed in charge. Leading business and professional men were called upon to give of their time and assist Dr. Elliasof. The list of such volunteers contains such names as Julius Rosenwald, Charles E. Bloch, Sidney Loeb, Julius Stern, August Blum, Louis Jackson, Sol. Hirsch, Leo A. Loeb, Julian W. Mack, Charles Livingston, Levie Eliel, Henry M. Wolf, Morris Beifeld, Charles Schaffner, Albert Fischel, Jacob M. Frank, Sol. T. De Lee, Charles S. Block and L. M. Friedlander. This galaxy of men did much to bring succor, comfort and relief to the emigrees of the nineties. VII BACK TO THE SOIL Dr. Abraham R. Levy, Rabbi of B'nai Abraham congregation, 22 BACK TO THE SOIL was a man of deep sympathies, with a reflective mind and boundless energy. He was born in Hessen Darmstadt, Germany. He com- pleted his preparatory education in the Hoch-Schule of his native city and attended the University of Goettingen. At the age of twenty-six he came to the United States and went straight to Georgia where he matriculated in the State University. After re- ceiving the degree of Ph.B. he continued to take post-graduate work and was awarded the degree of Doctor of Philosophy. In the early part of 1885, we find him in Athens, Georgia, officiating as Rabbi of a small congregation. A few years later he accepted a call from the B'nai Abraham Congregation, of Chicago. Here, among a large and prosperous Jewish community he found greater opportunities to apply his energies as well as to reflect on the condition of the Jews, and to seek a cure for their ills. His intensive studies led him to the conclusion that the cause of their sufferings, the pernicious anti-Semitism, was due to the anomaly which forced the Jews to be separated from the soil and become urban or "Luft Mensch" that crowded them into cities instead of allowing them to follow the farmer's portion, as we find them in their earliest history. Dr. Levy concluded that the only solution for Israel lay in the reunion of the Jew and the soil, in a highly civilized country that guaranteed equal rights and freedom to all citizens alike. Dr. Levy worked out definite plans for an agricultural move- ment and submitted his project to a group of men and women of wealth and influence. This plan appealed to them and they im- mediately provided the means with which Dr. Levy began opera- tions for the great enterprise. Imbued with the spirit of the time, a child of the kultur bewe- gung in Germany and a Reform Rabbi of the old school, he too believed in "Americanization" as a substitute for the word "As- similation," an error which led him into a serious blunder that caused disaster to the movement of "Jewish Agriculture." As a Rabbi and altruist he conceived the idea of combining two ideals in one, namely: agriculture and assimilation. Land was purchased in various parts of the country with a view to scattering the new 23 CHICAGO AND ITS JEWS farmers as far as possible and settling them in non-Jewish environ- ments; as a hopeless minority they would eventually become ab- sorbed and assimilated. Historian though he was, Dr. Levy took no notice of one of the dominating elements in the Jewish psychology, so often manifested during their history; place of residence mattered little to them as long as they lived among their own. Thus, most of the new pioneers who were sent to farms in the far West and South soon abandoned the farms and fled to the nearest cities. When Dr. Levy realized his error it was a little too late in his own life, but he was heroic enough to start anew to eliminate the errors of the past. Desirable farming land was acquired in the environs of Chicago. Here many Jews were settled constituting small Jewish communities and the experiment proved a remarkable success. These farms are located in the state of Michigan around Benton Harbor and South Haven. Some of these farms operated by Jewish farmers are the pride of the state. Rabbi Levy did not live long enough to witness the fruit of his labors; before it came to bear he closed his book of life that contains many pages of noble deeds and self-sacrifice for his fellow Jews. Soon after the death of Dr. Levy, the Chicago office of the Jewish Agricultural Aid Society liquidated its affairs and surren- dered all its interests to the Jewish Agricultural Society of New York, which is a part of the "Baron de Hirsch Fund." In 1912, Mr. George W. Simon was sent here to establish headquarters for the mid-western states and several years later, Mr. Sampson Liph was appointed to assist Mr. Simon. Both men are graduates of agricultural colleges, are experts in all branches of farming and are particularly adapted to function in their respective capacities. But they possess even greater virtues than the knowledge of scientific and practical farming. Simon and Liph are both accomplished social workers and are diligently directing all the interests which constitute the life of the farmer. Few people know of the existence of this institution and still fewer know of the splendid and inde- fatigable work rendered by these two men to the Jewish com- munity. With zeal and efficiency they have been rendering a great 24 SEERS AND LEADERS service to the Jewish farmer not only of a material nature but spiritual, intellectual and moral as well. The field in which they are engaged covers every phase of social and economic activity. During the winter season, when the farmer enjoys the fruits of his summer's labor and has more freedom, he is given an opportunity to attend lecture courses arranged by Mr. Simon and Mr. Liph. These lectures are diverse in character: those delivered by a professor of the Michigan State Agricultural College on a subject which concerns the immediate needs of the farmer and those on a cultural subject by a speaker brought from Chicago. Both types of lectures are always well attended by an attentive audience. About three hundred Jewish families are now settled on farms in the area of Chicago, the majority of whom are prosperous but all are happily situated, amidst their congenial surroundings and environ- ment. VIII SEERS AND LEADERS Prophets are seldom leaders and leaders are rarely prophets. Dr. Emil G. Hirsch was a celebrated Rabbi, a seer and a prophet. His vision was clear and penetrated the future; he visualized things more than a quarter of a century ago which have already become realities. Early in 1904 he was invited to write an introduction to a volume entitled: "Russia Before the Bar of The American People," edited by Dr. Isidor Singer. Dr. Hirsch entitled his introduction: "The Future of the Russian Jew in America." Its reproduction here, at least in part, will be of great interest to the reader; it will not only prove Dr. Hirsch's great vision but will remove a certain false impression from those who insisted that he was not friendly to the Russian Jews. It will also absolve me from the possible sus- picion that I am partial and prejudicial in favor of the Russian Jews. I can use no better cloak to shield myself from such charges, than to present the unbiased opinion of so illustrious a spiritual leader as he who for almost a half century ministered to the most influential congregation in Chicago, if not in the country. Dr. 25 CHICAGO AND ITS JEWS Hirsch certainly knew the relative merits of the Jews from every corner of the world and he wrote: "The study of the future of the Russian Jew in the United States is of vital importance, because upon his success or failure depends the very fate of Judaism itself in this land. Numerically even now the dominant factor in American Jewry, the Russian Jew will at no remote day also assert the leadership in all movements expressive of his race and religion. It is the Russian Jew who will mold the char- acter of the synagogue and its ambition in the Western world. In measure as he will rise socially, intellectually, morally and spirit- ually will the standing af Judaism and the influence of the Jew be accorded distinction and recognition. Should he deteriorate in char- acter and capacity, he will drag down with himself every one of his faith and blood. These propositions admit no dispute. They require no further evidence than the testimony of statistics. The German Jew who only a few decades ago fancied that it lay with him to determine the development of Judaism in this land, was entitled to cherish this conceit by logic of events that had forced to the rear the Sephardic coreligionist of his. But today it is he that is in the hopeless minority. And yet he refuses to accept the decree which will relegate him to the second rank, for he effects in wealth, cul- ture, education and liberalism over his Russian brother of later arrival. Yet, even in these aspects the Russian Jew is fast crowding him . . ." Thus wrote Dr. Emil G. Hirsch twenty-eight years ago, thus he visualized the future of the Russian Jew in the United States and there is no one today who does not see the fulfillment of his visions. As he was a prophet he was not a leader. He was too great a scholar, too deep a thinker and too much of a poet to be a leader. But he possessed one quality which was not at all in keeping with all his other qualities: he knew how to select his friends. He chose them from various types and from various fields of endeavor, but there was always harmony and concerted action among them in matters concerning the community. For many years Dr. Hirsch presided over a little group com- posed of Julius Rosenthal, Joseph S. Hartman, Charles Schaifner 26 SEERS AND LEADERS and Abraham G. Becker. Small though in number, this group repre- sented the culture of two continents, with a background of the old Hebraic culture. But as the finest culture without financial support will accomplish but little, these men were fortunate that in addi- tion to their lofty attainments they possessed a fair share of the world's goods and thus were able to carry their high ideals into effect. They constituted the advance guard of modern American Reform Judaism, which at that epoch was not altogether free from strife, struggle and an innate superstition. Like most religious conflicts, if not for its tragedy it would have been ludicrous. James Rosenthal, the oldest son of Julius Rosenthal, recalls many humorous episodes dating back to the period when the opposition between the old and the new was at its height. Incidents like the following are typical of that era: In the latter part of the seventies, the younger mem- bers of Sinai Temple, under the leadership of Julius Rosenthal, organized a literary society which held its meetings in the vestry of the Temple. The society decided to hold a public meeting and to invite Dr. Felix Adler, founder and head of the Ethical-Culture movement, to lecture on the occasion. When Rabbi Kaufman Kohler, Rabbi of Sinai, heard of the contemplated "sacrilege" he became furious and took occasion in his Sunday morning sermon to denounce and admonish the members of the society in no un- certain terms. Julius Rosenthal as leader was the particular objec- tive of his violent denunciation and vitrolic tirade; but the latter was too wise and too good natured to take it to heart. He listened to the sermon and smiled sadly at this evidence of intolerance in a modern temple of worship. The contemplated public meeting was held with Dr. Felix Adler as lecturer, but instead of the vestry-rooms of Sinai it took place in the auditorium of Jenkin Lloyd Jones' Center; and Rabbi Kohler's attack helped greatly to fill the auditorium. The progress that has been made in the ensuing half century is immeasurably vast. The most conservative synagogue today would consider itself honored to welcome to its pulpit Dr. Felix Adler to lecture on ethics. For nearly half a century Julius Rosenthal occupied a prominent 27 CHICAGO AND ITS JEWS position in this city, as a citizen, lawyer, philanthropist, man of culture and as a Jew. His deep sympathies for all suffering hu- manity, his great love for personal liberty and finally his activity in all the causes that led to the ennoblement of the human mind, made him an outstanding figure in Chicago Jewry in the early eighties, at a time when intelligent understanding was most needed. There were not a few who were ready to contribute money, but not many understood the real needs of the newly arrived immigrants who escaped darkness and persecution to seek light and freedom. Julius Rosenthal was himself an immigrant who tasted the bitter experience of wandering forth from his native land in quest of the unknown. At the age of twenty-six he came to the United States, bringing with him two degrees awarded him by two of the leading universities in Europe: Heidelberg and Freiberg. But to eke out a livelihood Rosenthal was compelled to peddle "Yankee Notions." Possibly the memory of his early struggles as an immigrant gave him an insight into the sufferings of the newer immigrants. A prince among men, standing in intellect like king Saul, "higher than any of the people from his shoulder and upward," Rosenthal served his fatherland by spreading its culture in the Western hemis- phere and simultaneously making a great contribution to the land of his adoption; yet, he too suffered the sting of anti-Semitism. In 1905, Julius Rosenthal's interesting and meritorious career was suddenly cut short. He met his untimely death through an accident; as he left his offices to go across the street he was run down by a hansom cab and died shortly afterward. In 1919, Northwestern University established the "Julius Rosenthal Foundation of General Law" to perpetuate his memory. In a recent article, John H. Wigmore, Dean of the Northwestern Law School, speaks of Rosen- thal as "the most learned man of his time at the Chicago Bar." His profound scholarship, his brilliant mind and his ardent sym- pathies harmonized perfectly with the kindred spirit of Dr. Emil G. Hirsch. Joseph S. Hartman was born in Bohemia where he received an extensive education in the Hebrew language. At the age of twenty- one he came to America and settled in New York city. He adopted 28 SEERS AND LEADERS teaching of Hebrew as a means of livelihood; but in the middle seventies he went westward, to seek greater opportunities. He came to Chicago and entered into the business of selling trunks. The new venture proved successful and in the years that followed he became the largest trunk manufacturer in the country. His new interests and great wealth did not detract any from his love of things Jewish. A student of modern languages and a constant reader of English and German literatures he delighted in nothing more than a Midrashic parable or a Talmudic aphorism and he loved the company of Talmidel Chachomim. Consequently he was a great admirer of Dr. Emil G. Hirsch who in turn admired the merchant- dreamer whose zeal for the elimination of want and poverty from his fellow-men was limitless. Charles Schaffner came to this country from Germany at the age of thirteen. Slowly and gradually he climbed the ladder of success and the higher he reached financially the greater grew his liber- ality and devotion to the relief of suffering. Strangely enough, his deepest interest was in the Jews from Eastern Europe. Unstintingly he gave his time and money to the various institutions on the West side of Chicago and up to a short time ago, played a major part in the most important activities in the ghetto of the West side. He seemed to understand the psychology of the Russian and Polish Jews; hence his association in the little coterie was of immense value. He was largely instrumental in creating closer amity and a better understanding between the various groups in Jewry. The youngest member of the group was Abraham G. Becker. Born and raised in the United States he received his elementary education in the public schools of this country. In him was em- bodied all the characteristics of the present day American Jew. He knew no other distinction between Jew and Jew except that of character. Place of birth, language and degree of wealth had no influence in his sober judgment. He was liberal, broadminded and above all, honest. During the World's Columbian Exposition, A. G. Becker was a prominent banker with an enviable reputation for honesty. When the dark and distressing days of financial de- pression came Becker was unable to withstand the pressure caused 29 CHICAGO AND ITS JEWS by the failure of many other banks. The doors of his institution closed but every penny left in the bank and at home went to meet his obligations. James Becker, his son, told me with confidential pride: "Afterward there was less than a dollar between my father and starvation." A. G. Becker did not lose courage but started again from the lowest rung of the ladder and in the course of time paid to his creditors every dollar he owed and with interest. Again Becker became a leader in the world of finance, but the acquisition of immense wealth meant to him service to humanity. Whenever he comes to my mind, I am reminded of an incident when I saw him twenty-eight years ago, as he stood in the over- crowded Synagogue, "K'nesseth Anshe Israel," after the Kishenief Pogrom, his body shaking with emotion and tears rolling down his cheeks. The man of affairs, the financier of La Salle street was weeping for the cruel fate which had befallen his brethren in Russia. These four men with Dr. Hirsch rendered untold service to the physical and cultural life of Jewish Chicago of that epoch. IX THE CHILDREN OF THE IMMIGRANTS The children of the immigrants were not slow in manifesting their appreciation for the bounty the new land offered them — particularly in the matter of education which had been denied them in the land from which they had come; their progress in that field was attended with considerable distinction. Hyman Goldberg who came here at the age of ten took most of the Victor Lawson and the Yerkes medals and prizes, awarded to pupils in the high schools who distinguished themselves in their studies. He was a pupil in the West Division High School and displayed skill as a mathematician. In those days Goldberg spent much of his time and energy trying to invent a "Flying Machine." He was among the first students to matriculate in the newly organized "University of Chicago" and the first "child of the ghetto" in this city to enter an institution of higher learning. Pursuing the academics he aban- 30 THE CHILDREN OF THE IMMIGRANTS doned the idea of flying in the air and devoted himself to more earthly and practical adventures; he invented the "Goldberg Calcu- lating Machine." Another youth, the son of newly arrived immigrants received an appointment to West Point, the national military academy. Michael Lurya was the successful candidate. Without much effort he passed the physical and mental examination and entered the school, but as yet, the time was not ripe for the fulfillment of his ambition. The Puritanic aristocracy which supplied officers for the United States army did not relish the thought of having Jews amongst them and when young Lurya entered the academy he was hazed without mercy until at the end of his first year he was compelled to leave West Point never to return. However, his appointment paved the road for other Jewish lads to enter the Academy where they met with greater success. Michael Lurya left West Point to escape the mental agony which was inflicted on him by the future officers of the army, but physical pain or even death held no terrors for him. As soon as the United States declared war against Spain, he enlisted in the army as a non- commissioned officer and was sent to the Philippine Islands where he rendered distinguished service and was soon promoted to the rank of Captain. At the conclusion of hostilities, he remained in the Islands to help organize a school system for the education of the youth in the newly acquired territory. After roaming around the world he returned to Chicago several years later. At the entry of the United States into the World War, Lurya enlisted again and went overseas. At the cessation of the war, he returned to Chicago in a major's uniform. Herman Reiwitch, another foreign-born lad, entered the field of journalism and at that period had already risen to the lofty heights of City-Editor of the Chicago Tribune. Jacob G. Grossberg wrote English verse of considerable merit and rendered a splendid translation of Abraham Mapu's idyllic love story: "The Lovers of Zion," from Hebrew into English. He was active in the "Lasker Literary Society," many of whose mem- bers were brought to this country in their infancy. The society 31 CHICAGO AND ITS JEWS was composed of young men and women of high school age with a thirst for literature. The descendants of Russian immigrants to whom the names of Tolstoy, Dostoyevsky, Pushkin and other famous literary men were known since childhood, found the "Laskers" a place where they could give expression to their romantic ideas. After a few years of literary achievement the Lasker Literary Society went out of existence and Hattie Gerber, Hyman Goldberg, Jacob G. Grossberg and Herman Reiwitch organized the Levinsohn Literary Society composed almost exclusively of the children of immigrants. These children of yesterday's refugees presented an interesting type of Americanism; in manner, speech, action and character they were full-fledged Americans, but in thought, spirit, love of freedom and high idealism they still reflected Russia, a combination unique and delightful. In the South-side golden ghetto of this city, a literary society was organized under the leadership of Israel Cowen and it bore the modest name: "The Knowledge Seekers' 1 with Temple Kehilath Anshe Maariv as its headquarters. Professor Charles Zeublin of the University Extension department, of the University of Chicago and several other eminent men gave courses of lectures on literary subjects. Israel Cowen was an interesting individual. Since my earliest recollection of Chicago he played an important part in the de- velopment of philanthropy and culture among its Jews. Born in the far South-west, of Reform parents and having imbibed freely of the best American and European culture, he was strangely enough, steeped in the traditions of Orthodox Judaism and truly pious. His sympathies (and they were profound and sincere) were with the ghetto Jews; he participated in the establishment of most of the Orthodox institutions and labored hard to help maintain them. The "Knowledge Seekers," the "Lasker Literary Society," the "Levinsohn Literary Society" and many other organizations that promoted literature and art, sank into oblivion. Many efforts have been made to revive them, as well as to create new ones without avail; but these efforts and the existence of those societies were 32 THE RISE OF REFORM JUDAISM not in vain, for they paved the road to a future cultural life for the Jews in Chicago. X THE RISE OF REFORM JUDAISM Rabbi Bernard Felsenthal came to Chicago after the revolution- ary unrest of "Forty-eight" and found a position with a banking house. He was intensely Jewish and though a German by birth and education was a great Talmudic scholar. He knew the vari- ous systems of philosophy of the ancients, of the medieval ages and of his own beloved native Germany. In his soul were planted the germs of Reform Judaism. Here he found several of his compatriots whose intellectual life was not entirely absorbed in the pursuit of wealth, men and women who sought the higher things of life. They formed a little circle, met now and then and discussed among themselves the nobility of a Judaism shorn of superstition, creed and dogma. During these discussions it was suggested that a larger number of friends unite and, if possible, organize a society to foster and promote Reform Judaism. On the twentieth of June, 1858, at three o'clock in the afternoon, a conference was held in the offices of Greenebaum Brothers and on that memorable Sunday the "Juedische Reform Verein" came into being. This small group of spiritual men and women laid the "corner stone" of Sinai Congregation. Dr. Felsenthal had pre- viously prepared a "Declaration of Principles" containing twenty- seven articles which were submitted to the group for approval. Each article was read and voted upon separately and all were adopted, with a few minor changes. The greater number of these men and women were members of the congregation Kehilath Anshe Maariv. In the history of Sinai Congregation I was amused to find a record of the following episode: The site which the congregation purchased for the first Temple happened to be on the West side of the street; strenuous objections were raised by many members, because it would have no "East Wall" (Mizrach). The controversy was carried to Dr. Samuel Adler, Rabbi of Temple 33 CHICAGO AND ITS JEWS Emanuel, New York, who rendered the decision that it was proper in the absence of an east wall to use any other wall for the Mizrach ; and so peace was restored. Dr. Felsenthal was selected Rabbi to officiate in the new Reform Congregation. Of a more serious character, in the same history of Sinai, is the appeal that was issued by the distinguished Rabbi, to "enlightened Jews" to join the "Reform Verein.' , It was headed "Kol Koreh B'midbar" (A voice calling in the desert). Written in the Hebraic spirit it was as powerful as a prophetic chapter. Dr. Felsenthal was Rabbi of Sinai for three years and then resigned; and here is another amusing episode in the early history of Sinai. As already stated, Dr. Felsenthal served the congregation three years and each year he was elected for a term of one year, at a salary of one hundred dollars a month. At the end of the third year he was again elected for another year with an increase in salary of twenty- five dollars a month; when a committee of the congregation called on the Rabbi to inform him of the Board's action, he refused to sign the contract because of the short term; he demanded a term of not less than three years. In 1864, soon after Zion Congregation was organized on the West side, it invited Rabbi Felsenthal to occupy its pulpit; he remained in that pulpit twenty-three years until 1887 when he resigned to be- come Rabbi Emeritus. His retirement was simultaneous with my arrival in Chicago, but it was my privilege to hear him often when he lectured for the Hebrew Literary Society, of which he was an enthusiastic member and also at Zionist gatherings. He was the first Reform Rabbi in Chicago to cast his lot with the Zionists. Thus I spent many hours in his company listening to his brilliant conver- sation. Dr. Felsenthal was remarkable in more than one way, his sweet kindliness and lovable disposition always reminded me of Rabbi Hillel H'nassi. He was a savant, a philosopher and an earnest thinker. I permit myself the privilege of quoting another Rabbi, who because of his own scholarship and erudition can appreciate the wisdom and learning of Dr. Felsenthal. In a review: "Seventy Years of Reform Judaism in Chicago" Dr. Geraon B. Levi, Rabbi of Isaiah-Israel Temple, wrote the following: "I read the pages 34 NEW TYPE OF RABBIS of some of FelsenthaPs writings. I am struck with the similarity between the type of mind that Felsenthal had and that which Spinoza had. In both of them there were glory and a spark of enthusiasm that may easily be kindled into eloquence and flames of poetry. Yet, both of them, Felsenthal and before him, in a large sense, Spinoza, had schooled themselves to think calmly and de- liberately. You will find, as you read Felsenthal's writings this one startling thing: whether the numbers of paragraphs are there or not, the numbers are there. Felsenthal began his thought and the thought marched on deliberately, calmly, weightily, numberedly and conclusively to the end." We respect great learning in a Rabbi, and when his scholar- ship is combined with such virtues as sweetness and gentleness of spirit as they were in Dr. Felsenthal, he must be indeed a true disciple of the great school of Rabbi Hillel. XI NEW TYPE OF RABBIS When Dr. Felsenthal became Rabbi Emeritus, most of the mem- bers of the Reform congregations were already Americanized and endowed with wealth and influence. The Hebrew Union College in Cincinnati had, at that period, been functioning for five years. Its purpose was to provide the Jewish communities of America with Rabbis trained in American Colleges; and so the Zion congrega- tion turned to the Hebrew Union College and found Rabbi Joseph Stolz. Rabbi Joseph Stolz, the son of David and Regina (Straus) Stolz, was born in Syracuse, New York, November 3, 1861. He received his preliminary education and a fair knowledge of Hebrew, in his native town. In 1878 he entered the Hebrew Union College and at the same time matriculated in the University of Cincinnati. He received his degree from the University in 1883 and a year later graduated with the second graduating class from the Hebrew Union College and was duly ordained for the Rabbinate. For three years he filled the pulpit in Little Rock, Arkansas, and from there he was 35 CHICAGO AND ITS JEWS called to Zion. Dr. Stolz (he received the Doctor's degree from his own Alma Mater several years later) brought with him to his new congregation, gifts, heretofore unknown to its worshippers: youth, a dynamic personality, a flare for oratory and eloquence, a well- modulated voice, a diction that held no trace of foreign accent, and what was more, an eagerness to lift that melodious voice and loudly decry the inhumanity of man. Joseph Stolz was one of the first Rabbis to be born in the United States. He imbibed the American spirit with die milk of his mother and was free from the prejudices that infested the great majority of the Rabbinate of that epoch, most of whom came hither from Hungary, Bohemia and Bavaria. To him Reform Judaism was far more than a mere form of worship or a theory of speculative philosophy; it was a deeply rooted religious conviction, a concept of the eternal order of things and an ideal that filled his soul. In the more than forty years which he gave to the cause of Judaism as a spiritual leader, he strove continually to bridge the gulf that divides Reform and Orthodox Judaism. He endeavored to establish the possibility of a synthesis between the German and the Russian Jew* It is still too early to measure his success and venture an opinion. However, the mind with vision can see the approach of a new American Judaism which is now in the making. What kind of Judaism it is apt to be can not be foretold. It is safe to assert that it will be neither Orthodox, Reform nor Conservative. Rabbi Stolz may however console himself that some of his dreams have been realized: his congregation as well as all the other Reform congre- gations, is already largely composed of the first and second genera- tion of Russian and Polish Jews. A true inventory will probably disclose that no profits resulted and there is little cause to rejoice; the question comes to mind: "What became of the Temple mem- bers of the late eighties and early nineties and where are their descendants who received the benefit of confirmation?" Will the account balance ? Among the many negative principles in ultra Reform Judaism was the elimination of the Hebrew language from the prayerbook, the services and the Sunday School. With the vision of a Talmid 36 NEW TYPE OF RABBIS Chochem, Dr. Stolz saw the grave danger in such a policy. As a student of history he knew the part Hebrew played in Jewish life throughout the ages; he therefore reasoned that the banishment of the "Holy Language" would tend to undermine Judaism. Together with Dr. A. R. Levy and several other well-meaning men and women, Dr. Stolz organized a school to teach Hebrew to the daughters of Israel. Quarters for such a school were chosen on Johnson street, opposite the Garfield school and near the B'nai Abraham Temple. The venture proved unsuccessful; Orthodox Jewry during that period, was in a measure similar to the Amster- dam Jewry that persecuted Uriel Acosto and Baruch Spinoza and which in the light of history, cannot be censured for "narrowness." Was it not because of their steadfastness and loyalty to the "One God" that they endured the sufferings of the Inquisition and later wandered forth from Spain and Portugal to Amsterdam, Holland? And was it not for their religion that Russian and Polish Jews left their native lands to come hither? Thus they looked upon Reform Judaism with the same distrust as they looked upon the Christian Missionaries who were spreading a net to capture the souls of their young ones; and they did not permit their children to attend the new Hebrew School. After the School closed its doors Dr. A. P. Kadison organized a Hebrew school for girls and its success was most phenomenal. Lack of finances compelled him to close the school, but only after Dr. Kadison had exhausted his own private resources. Teaching Hebrew to girls was an innovation in itself and to the truly Orthodox it smacked of Reform. According to Talmudic law, only three Mitzvath were conferred upon women and she was exempt from all else; to instruct women in religious tenets was regarded a sin. The South and West side ghettos were inhabited mainly by Polish and Lithuanian Jews. In the course of the development of the Jewish community, a new ghetto, in the North-west portion of the city began to flourish, a settlement largely composed of Jews who came from the heart of Russia. Here we find a group, known as the "Intelligentsia," who tried to force Russian culture on their 37 CHICAGO AND ITS JEWS new environment, insisting on the continued use of the Russian language and Russian manners, in their homes. Some of the outstanding families of that group were the Green- bergs, Kruchefskys, Matjestkys, Towers, Pritzkers, Mesurows, Flichts, Leviashes, Salmonsons, Borovicks, Rabinowitches, Schoen- brods and Bernard }. Brown. Their effort to force a foreign cul- ture into an American environment was futile; many of the above- named who were so persistent in their efforts have since changed their Russian-sounding names to more euphonious American names and many of their sons and daughters who entered the higher edu- cational institutions have tried hard to conceal their Russian origin entirely and pass for real Americans. Several synagogues were established in the new ghetto, among them one semi-Reform Temple whose pulpit was occupied by Rabbi Newman. On the near North side Meyer Margolis, father of the late Abraham Margolis, for a number of years president of the "Old People's Home," organized a synagogue of Orthodox pattern. Thus the spiritual centers of the three ghettos had an early and substantial foundation. It is generally accepted that people of the same nationality group together and form a settlement of their own bound by the use of a common language which is always a potent factor in the inter- change of ideas and social intercourse. This was not the case of the German Jew and German non-Jew. Although united by a common bond of language, culture and education, yet in the tide of German immigration, the two parted company — the German Jew to build his ghetto on the South side, while the German non- Jews built a settlement on the far North side which became known as Lake View. XII NOTEWORTHY CELEBRATION As the year 1892 was slowly approaching, three different peoples reflected on the historic significance of that year. Four hundred years earlier, in the year 1492, Christopher Columbus had discovered 38 NOTEWORTHY CELEBRATION a new continent. The whole civilized world was eager to join in celebration of the anniversary of this event, but to three peoples this occasion was of particular import and each for a different reason: the people inhabiting this vast continent rejoiced because they had fallen heir to this great heritage of Columbus and this wonderful land had become their possession; Spain was proud because the achievement of Columbus was made possible through its benevolent King and Queen, Ferdinand and Isabella, who had furnished Columbus with money and ships for his voyage. Last, but not least, came the world's Jewry and particularly the Jews of America who felt that they more than all the others had cause to celebrate the Fourth Centennial of the discovery of America. The whole history of the voyage of Columbus and the discovery of America is closely interwoven with the destiny of the Jews. On the thirtieth of March, 1492, an edict was signed by Ferdinand and Isabella, decreeing that all the Jews within their domain must be banished; the following month the royal pair signed a contract au- thorizing Christopher Columbus to fit out a fleet and sail out to- wards the West. On Sunday, August the second, more than three hundred thousand Jews were made to take staff in hand and wander forth to find shelter in a cold and friendless world, leaving behind them the land of sunny Spain where they had lived for centuries and helped make great. A few days after the exodus, Columbus set sail on his voyage. Six months later he sent a report to the king and queen, informing them of his great discovery. An interest- ing phase of this story is that many individual Jews played no small part in the voyage of Columbus, chief among whom were Vecinho, a famous physician of Portugal who furnished Columbus with a copy of Zacuto's astronomical tables which he took with him on his voyage, Diego de Deza one of his sponsors and Louis de Santangel and Isaac Abarbanel who were most helpful to him in convincing the queen of the great possibilities in his project and in supplying him with funds from their own private treasuries. "There was still another source of revenue which was drawn upon to equip Columbus," wrote Anita Libman Lebeson in her enlightening vol- ume "The Pioneers In America." "Ferdinand had been confiscating 39 CHICAGO AND ITS JEWS Jewish property in Aragon and expelling Israelites from the king- dom. Not Jewels but Jews were the real financial basis of the first expedition of Columbus." Thus the Jews played an important part in the discovery of America, as if they had a premonition of what this land would mean in the future to members of their race. The Congress of the United States deliberated the question of how best to commemorate the four hundredth anniversary and it finally decided on a World's Exposition. Various cities made bids for the privilege of "running the show." On being told the amount of money it would require to stage the entertainment, Chicago, with its characteristic spirit of determination answered in its well-known phrase "I will!" After presenting its qualifications, Chicago was chosen as hostess to the world and to all who would attend the exposition. The contemplated exposition filled every Chicagoan with pride and a great joy penetrated the ghetto; the poorest among its dwellers felt as if Uncle Sam formed a partnership with him to take part in the great joy of his celebration. As originally planned the Exposition was to open on May ist, 1892, and a board of directors was duly organized. Two distin- guished members of the Jewish community were appointed as directors: A. M. Rothschild and Adolph Nathan. Relatively speak- ing, the number of Chicago Jews was still small and even of those very few were naturalized citizens, therefore the Jews exerted no political influence and the appointment of the two Jews was in recognition of their own personal merits. Chicago became the center of attraction of the world; many people from many lands entered its gates, men of various profes- sions and of divers enterprises; and among them were not a few Jews. The project outlined by the board contained plans for a World's Parliament of Religion, for which a special committee was named under the direct supervision of the Board of Trustees. Mrs. Charles Henrotin, a society woman of high attainment and great distinction was made the chairman of the Parliament and she put forth every effort to make the Congress of Religion a great success. 40 BLOODLESS REVOLUTION She procured the services of Mrs. Hannah G. Solomon and Mrs. I. S. Moses, wife of Rabbi Moses, and commissioned the two repre- sentative Jewish women to organize a Jewish women's section for the Parliament of Religion. She designated Mrs. Solomon as chair- man and Mrs. Moses as vice-chairman of that section. Mrs. Hen- rotin manifested a rare insight when she selected Mrs. Solomon to head the Jewish section. She was young, brilliant, energetic, familiar with organization work and underlying all these qualities there was a deeprooted religiosity which gave her a keen understanding of her people. Mrs. Solomon lost no time in choosing her committee and with Mrs. Moses the executive board comprised Mesdames Louis Frank, Emanuel Mandel, Charles Stettauer, Charles Hess, Louis J. Wolf, Martin Emerich and Max Leopold, the wives of men whose names were already known in the rapidly growing com- munity; and also the Misses Sadie American, Flora Nussbaum, Julia Felsenthal, Esther Witkowsky, Etta Rosenbaum and Bertha Leob, daughters of equally prominent fathers. Mrs. Henry Adler was selected secretary of the Jewish women's section. XIII BLOODLESS REVOLUTION In this modern age, when superlatives have become common ordinary things, when all is great, tremendous and colossal, the organization of the section of Jewish women may seem of little sig- nificance. The thoughtful, however, will trace to this small begin- ning the universal revolution which emancipated almost half of the human family. For just as the great swollen rivers find their origin Somewhere in the rocks of mountains Dripping slow from nature's fountains Comes a streamlet and it sprays 'Neath the sun's forescent rays, Beginning narrow, spreading wide, Wider swifter grows the tide. So it is with the progress of human events. These small groups 41 CHICAGO AND ITS JEWS which were organized by Mrs. Charles Henrotin and Hannah G. Solomon were the forerunners of the great revolution which thirty- five years later gave political rights, equality and freedom to the women of the civilized world. The women's section of the Columbian Exposition was organized to bring about the Parliament of Religion; to bring together under one roof representatives of all religious denominations that they might discuss their respective creeds, that a better understanding result between man and man. The ''Congress of Religion" was a phenomenal success; delegates came from every part of the world, representing all races, religions, creeds, denominations and colors. They all mingled together, interchanged ideas and dis- cussed various subjects of interest to humanity. To those of an optimistic nature, it seemed that the millennium had come, that religious prejudices vanished and intolerance had ceased to exist. Priest and Rabbi, Catholic, Protestant, Jew, Hindu, Mohammedan and Confucian clasped each other's hand, all were brothers of one great family. This was accomplished through the efforts of Mrs. Henrotin and Mrs. Solomon, with the able assistance of their committees. But they rendered a still greater service for "The World's Congress of Religion" gave an impetus to womankind to strive for independence and made her realize that she was capable of doing great things, that she could be the equal of man in social, political and economic matters. To fully appreciate the magnitude of what these two women accomplished, a brief review of the historic status of woman in general and the Jewish woman in particular, is required. From the earliest dawn of civilization we find man the master, a position acquired because of superior strength. It was the man who provided the food for the family, warred against his enemies — man or beast — and sought to protect the family against the ele- ments of nature. Woman was regarded merely as his personal property, the same as his other chattels, to be used for his comfort or amusement and without any rights of her own. The entire struc- ture of civil and ecclesiastical law was based upon that theory. The progress made by the human family throughout the ages, the con- 42 BLOODLESS REVOLUTION stitutions, the Magna Cartas and all the other legislations that were enacted to free nations and peoples from bondage and to abolishing castes and classes gave no consideration to the legal status of woman. Under the feudal laws no woman could own property in her own right; and this law prevailed in most of the states in this country until a short time ago. While the Jewish woman enjoyed greater freedom in affairs of the home, her general status was even more circumscribed than that of her non-Jewish sister. She was given no part in the religious affairs of her people although the education of her children was under her exclusive supervision. She had no voice in the social or political life which belonged to the domain of man. He was master of the household, legislator and administrator. It was only his love for his family, his strong affection for her and their children that made her condition tolerable. In the new world, the Jewish woman occupied the position of most women in this highly socialized Western hemisphere. "Ladies first" was the slogan and she accepted it with all the other con- ventional lies that went with it. She found herself suddenly with a vast amount of leisure which she was unable to fill and a curiosity about the world around her which she was unable to satisfy. The non-Jewish woman found an outlet for her leisure time in church activities. She organized with her sisters to maintain various reli- gious and charitable institutions. The Jewish woman had none of this; and although she had been socially elevated to become the peer of her husband, her condition remained unchanged. Religion was out of her sphere and charity, its offshoot, had very early in the Jewish life of America become an "economic science" so that the Jewish woman was deprived of even the graceful gesture of charity. It is true, that here and there in the Jewish communities of the larger cities, Jewish women had organized for some obscure pur- pose or other, but they rarely had a definite aim. Mrs. Hannah G. Solomon was the first woman in America to weld the Jewish women into a national body, with definite purposes that stirred them on to a new consciousness and new activities. For the first 43 CHICAGO AND ITS JEWS time in history, women as a class, awakened to the powers that had lain dormant within her, powers for the betterment of hu- manity, powers with which she hoped to realize her ideals and her dreams for the edification of womanhood. The Board of Trustees in charge of the World's Columbian Ex- position was not slow in discovering that the time within which it had to complete all necessary preparations was insufficient; it decided therefore to postpone the opening for one year. This gave Mrs. Solomon another year's time in which to work out all the details of her plan and to perfect the organization of the Jewish Women Section and she took advantage of every minute. Years later she wrote: "Its chief result was that it brought together from all parts of the country, east, west, north and south women interest- ed in their religion, women following similar lines of thought and was instrumental in cementing friendships between them. The outcome is a National Organization." In an address delivered by Mrs. Henrotin before a group of women, she said: "That this meeting may result in a National Organization is my earnest desire." At the fourth triennial convention of the "Council of Jewish Women" held in Chicago in 1905, Mrs. Solomon said, her voice vibrating with emotion: "What it means to me when thirteen years ago I labored for months trying to discover material for a nucleus out of which a Congress of Jewish Women might develop and determining that out of it must result some permanent or- ganization, that no future worker should have the same difficult task. As a member of the Women's Board I worked during the entire winter of 1892; and seeing the possibility of a meeting of Jewish women organized, the committee had submitted my plans. A permanent organization was the last and most important of my plans." In an address before the "Chicago Women's Club" in 1893, Mrs. Henrotin said of the work accomplished by Mrs. Solomon: "As the permanent effect of so much endeavor, several associations, councils and innumerable clubs were organized, of which without doubt the National Council of Jewish Women was the most successful. It particularly assumed an international char- 44 BLOODLESS REVOLUTION acter and is now, thanks to the executive ability of the chairman, afterwards its president, (Mrs. Solomon) a power for good not alone in America but all over the world. Mrs. Solomon labored from the inception of the women's branch to make her Congress a permanent organization." Out of the Jewish Women's Section of the World's Parliament of Religion was born the Council of Jewish Women. From this time on, a new epoch began for the Jewish woman in America. She found an aim and a purpose in life outside of her home. A new world was opened to her. She broke all the fetters that had kept her enslaved throughout the ages; she now, at last felt her- self free — free to participate in all human endeavors; free to take part in religion, charity and all the problems that beset the human race. Much of the Jewish idealism that survived in the new world we owe to the woman and she in turn received her inspiration from the National Council of Jewish Women, founded through the efforts of the indefatigable Mrs. Hannah G. Solomon. The Council is now the largest organization of Jewish Women in America and is most effective as a moral force in Judaism. True, ofttimes sincerity of purpose has not kept it from committing errors; it has gone at times beyond the purpose for which it was organized, but "to err is human" and no human institution is free from error and misjudgments. In the case of the Council, its virtues are so great and numerous as to overshadow all the errors and consign them to obscurity. The decade which closed the nineteenth century is signally marked by a decline of religion. It was an era of scientific research; the heavy batteries of Spencer, Darwin and Huxley, of Haeckel, Bergson and Metchnikoff almost demolished the last vestiges of religion and substituted agnosticism instead. . . . Many Jews who came from central and western Europe joined the Ethical-Culture movement and even the Christian Science Church. A large number who came from Eastern Europe became indifferent to the teachings of their fathers; they took no interest in religious or Jewish prob- lems and drifted with the tide. The young men and women who styled themselves the "Intelligentsia" and those working in the 45 CHICAGO AND ITS JEWS sweat-shops or factories, embraced the philosophies of Karl Marx or Peter Krapotkin, those of the latter group taking upon them- selves the "sacred mission" of combating religion as vehemently as they fought their economic "enemy" Capital. It was this group that dedicated itself to the high ideal of arranging public dances and balls on the sacred day — or on the eve of Yom Kippur. The influence of the National Council of the Jewish Women was instru- mental in removing fanaticism and narrow-mindedness, regardless of whether it be prompted by religion or by radicalism. It may be of interest to note that when the Jewish Women's Section of the Parliament of Religion decided to fashion a suitable souvenir for distribution among the men and women who were instrumental in making it a tremendous success, after much discussion as to what the souvenir should be arrived at a decision to publish a volume of the melodies and chants used in the synagogue. The services of expert cantors were engaged and the volume was ac- cordingly published, bearing the significant title "Songs of Zion." The National Council of Jewish Women has flourished and today includes the most brilliant women in the country. XIV TRIUMPH OF JUSTICE The World's Columbian Exposition came and went; it is now a matter of history. It is maintained by some historians that the date of the birth of Chicago should be set as the date of the open- ing of the World's Fair. While I do not underestimate the tre- mendous influence of that event on the development of this city, nevertheless, it is my firm conviction that Chicago would not have been one whit less than what it is today if it had had no Fair. Nature destined Chicago to be what it is and its possibilities of becoming the greatest city in the world it entertains by reason of its geographical position. The Jewish community of this city gained much from the World's Fair. Men of intellect, ability and prominence came to the city and many of them remained to become a part helping 46 TRIUMPH OF JUSTICE materially in its growth. Professor Isaac Hurwich, an eminent lawyer from Kief, Russia, came as a visitor to the Fair and while in the city was invited by the University of Chicago to become a member of its faculty. During the years he remained here he was energetically active in the promulgation of culture among his people. He proved a valuable acquisition and rendered substantial service in the enlightenment of the Jewish masses. A profound thinker, he possessed the faculty of popularizing and simplifying the most intricate subject and making it clear and understandable to all. He was a fluent lecturer in the Yiddish, English and Russian languages and was ready to serve whenever called upon. Years later he left for New York where he engaged in Yiddish journalism and became known as the most popular and most prolific writer of his time. Many men and women of great ability made their homes here, some, only temporarily, others, permanently. The World's Columbian Exposition attracted some undesirable char- acters, but we prefer not to speak of them. There is one more episode which begs to be recorded. When Jackson Park was finally metamorphosed into a beautiful fairy- land and the electric button was touched which set the Fair in motion, revealing to the world what civilization had accomplished, a group of narrow-minded clergymen petitioned the Board of Trustees that it be closed on Sundays so that the Sabbath day be not desecrated. The Trustees were divided in their opinions, but were about ready to yield to the demand, were it not for the timely intervention of broadminded citizens who recognized on the one hand the wrong such action would perpetrate against the laboring people who had no other day to visit the Fair except Sunday; and on the other hand the position such action would place Chicago in in the eyes of the world. Such provincialism would cause Chicago to become a subject for ridicule. A citizens' com- mittee was formed and legal proceedings were instituted, a petition was filed in the Superior Court of Cook county, asking for an injunction to restrain the Trustees from closing the Fair on Sunday. The matter was assigned to Judge Philip Stein. The best legal talent available was engaged on both sides. After many lengthy 47 CHICAGO AND ITS JEWS arguments the Jewish Judge issued the injunction and the Fair was kept open every day in the week. XV A RESENTED PHILANTHROPY One evening in the spring of 1892, a conference was called at Hull House, to consider the establishment of a social settlement in the West side Ghetto. Those who attended the conference were Julian W. Mack, Lessing Rosenthal, Moritz Rosenthal, Jesse Lowen- haupt and Jacob Abt, who, it became evident very early in the eve- ning, were representing the sponsors of the new philanthropy. Miss Kate Levy, Jacob G. Grossberg and myself were called in behalf of the recipients of this beneficence. Miss Jane Addams was present but took no part in the proceedings at first. Without delay the chairman stated the purpose of the gathering and mapped out the plan for the settlement. The "culture" which was to emanate from the settlement and permeate all corners of the Ghetto was conspicu- ously absent from the heated discussion of the "enlightened" bene- factors. The charged atmosphere finally provoked Miss Addams, to remark "It seems to me there is more ill-feeling between the Reform and Orthodox Jews, than there is between Jews and Gentiles." The plans for a settlement were advanced so clumsily, and the sting of the contempt in which the recipients of the phil- anthropy were held by some of the gentlemen present made itself keenly felt; the intensity was growing more noticeable and bitter- ness was evident on both sides. Only the calmness of Julian W. Mack, Lessing Rosenthal and Miss Addams prevented a distinct breach of amity. However, peace was soon restored; the conference was closed with the agreement that a settlement be established but with the understanding that men and women of the neighbor- hood itself be asked to participate in its organization. A committee was appointed to find proper quarters for its housing. An old but commodious residence was found on Maxwell street, east of Jeffer- son street. The house was considered acceptable by the committee and was rented. 48 A RESENTED PHILANTHROPY Although the moving spirits of the "Maxwell Street Settlement" were such men as Julian W. Mack and Lessing Rosenthal, whose intentions were well-meant, the residents of the Settlement were not the proper men to accomplish the ends for which it was established. They were men of wealth and education, who left their luxurious homes to live in the Ghetto Settlement, a noble enough sacrifice but a vain one. These men could not understand the psychology of the people among whom they came to spread culture and refinement. Every person who crossed the threshold of the settlement, whether seeking information in regard to naturali- zation or an immigrant eager to delve into the intricacies of the English language, was looked upon as a pauper begging for alms, and was treated as such. Then too, the Settlement became a popular center for debutantes who, eager to dabble in social work, descended into the Ghetto under the leadership of a typical social worker of that period, to help the "poor Russian immigrants." Under these conditions, it took but a short time for the Settlement to become extremely unpopular. The people of the neighborhood soon dis- covered that the new institution was patronizing them to an ex- tent which bordered on insult. Next door to the Settlement was the drug store owned by Leo Porges, the first Russian druggist in the neighborhood. His place became a rendezvous for all the intellectuals of the vicinity. Doc- tors, lawyers, dentists and all others who were designated as "Intel- lectuals," would gather regularly every evening in back of the pre- scription counter and there create a thousand problems and settle them. It was here that the inspiration was born to organize a "Self Educational Club." The very name of the club was a challenge to the Maxwell Street Settlement. The name indicated that its mem- bers were to educate themselves and not to receive their precious education as charity from the hands of a few highbrows. The most active leaders of the new venture were Dr. Michael L. Aren, Dr. Kate Levy, Peter Wiernick, Meyer Lesser, Professor Isaac Hurwitz, Professor Abraham Feldman, Dr. Leo Fels, Harry Fels and Dr. Emma Blount. Quarters were procured on Halsted street, south of Fourteenth street. Classes were immediately organized in ele- 49 CHICAGO AND ITS JEWS mentary and advanced English. Among the teachers were Harry A. Lipsky, Hyman Goldberg, Rose Kanter, who has since become Mrs. Hyman Goldberg, and Pauline Pines, now the wife of Doctor M. L. Aren. Lectures on a variety of subjects were arranged for several nights a week. Among the lecturers were such distinguished men of learning as Professor Harper, president of the University of Chicago; Professor Moulton, Professor James Breasted, Professor MacClintock, Professor Andrews, Professor Fredrick Starr, M. M. Mangazzarian, Graham Taylor, Jenkin Lloyd Jones, Professor Isaac Hurwiz, and Clarence S. Darrow. Every lecture was attended by a musical. George Shapiro, Isaac Levin and Joe Copeland were the musicians. The Self Educational Club soon attracted wide attention and was always crowded with men and women anxious to avail them- selves of its benefits, while the Maxwell Street Settlement, with all the wealth behind it and the opportunities and possibilities at its command drew an attendance which decreased steadily. It was not until many years later, when Ernestine Heller was put in charge of the Settlement, that it became an active and busy institution, ministering to the neighborhood's needs and functioning in a way intended by the men who founded it. Memory exercises a remarkable power over us. It resurrects the past and re-creates its scenes so clearly that we seem to live them over again. There comes again to my mind the image of a young, charming, golden-haired, little girl seated at the piano. Unconscious of those around her, she is deep in the spell of her own music. At almost every meeting of the Self Educational Club this young girl is asked to play and she always responds, cheerfully and with no trace of self-consciousness. The audience never tires of listening to her music. She formed a class for piano instruction in the Self Educational Club and gave her services gratuitously. Her name is Esther Harris. Today, Esther Harris heads one of the largest music schools in Chicago. She is the president of the Chicago College of Music which she herself organized and built up to a position as one of the great musical schools of the country. Her popularity gained for her a phenomenal success from the artistic as well as 50 FRATERNALISM from the material point of view. Many nationally famed piano- virtuosi owe their greatness to the instruction they received from Esther Harris. Doctor Michael L. Aren, who in the past thirty-five years has been active in social, civic, philanthropic and educational move- ments in this city, was the guiding spirit of the Self Educational Club. All of its currents circulated around him. The years '93 and '94 were years of bread-lines and soup-kitchens and were too full of human misery to allow many men or women to devote themselves to any cause. Dr. Aren, however, stood at the helm of the Self Educational Club and guided it wisely. He surrendered only when he felt sure that the Club had outlived its usefulness, when the Maxwell Street Settlement was turned over into the hands of those who knew the wants of the neighborhood and sup- plied them kindly, discreetly and tactfully. XVI FRATERNALISM Fraternal orders, with their insignia, passwords, symbols, initi- ations and ceremonies are American products. They are superficial imitations of esoteric societies of knighthood — societies which flour- ished during the crusades. Although the Jews had no reason to imitate even the outward forms of an order in whose name the blood of countless numbers of their brethren had been shed, yet it is interesting to note that beginning with the early nineties Fraternal Orders played a prominent part in the lives of the im- migrant Jews. There were two main attractions offered by fraternal organiza- tions. A small amount of life insurance was provided by the lodge for the protection of the family in case of death of a member. At the same time there was a social outlet which took the place of the life he had enjoyed in the old world but which he had found lacking in his new home. The confinement to the Ghetto during the middle ages had had its effects on the life of the Jew. The persecution and isolation 51 CHICAGO AND ITS JEWS which he endured degraded him, but served to ennoble his spirit. His cramped life within the Ghetto walls humanized him to the extent of making him utterly dependent on his fellow sufferers. His social ties were his only source of amusement and they became as important to him as air and light. In the European cities and towns where Jews lived in numbers, large or small, Saturdays and all religious holidays were set aside for visiting with friends and relatives. The Beth H'midrash served as a school, college, house of worship, meeting hall and club room where members of the com- munity congregated to exchange ideas and for social intercourse. When a female child was born to a Jewish family, the event was celebrated as a Mazzol Tov; if the infant was a boy, the occasion was a Brith; in either case it was regarded as a Mizwah of great importance to join the happy parents and celebrate with them the joyful arrival. A betrothal was participated in by all the Jews of the town, while a wedding offered "seven days of eating and drinking" to all who came — and all were invited. In the new world, these important occasions had been stripped of their festive character. The Brith was performed in the hospital in the presence of three adults. The Mazzol Tov had gone out of fashion entirely and so had betrothals. Weddings became very private affairs, attended only by the immediate families of the wedded pair, and as children became more modern, not even their own mothers and fathers were invited. The Sabbath day became in this highly commercialized country a day of toil like any other day; the Beth Midrash no longer served as a center of social activ- ity. The entire social structure which had been a potent factor in the lives of the Jews had ceased to exist in the new world. The lodge came to play an important part as substitute for the missing contacts. It furnished, at least, an opportunity for men to come together with others outside of their family and exchange viewpoints. At first the Jew sought admission to non-Jewish organizations such as the Masons, Odd Fellows, Knights of Pythias, Woodmen of the World, Forresters, etc., but he found admission attended by many difficulties and when he was accepted he found himself lonely 52 FRATERNALISM and unsatisfied. Brotherly Love, Justice, Truth and Harmony were highsounding phrases but did not actually exist in these fraterni- ties; and so he began to organize Fraternal Orders of his own. Most of these originated in the East, with established branches all over the United States, but in 1892, one was founded in Chicago, the Somech Noflim (To Support the Fallen). It followed the same lines and was planned on the same principles as the non-Jewish organizations, except that the ritual was based on the romance of Jewish history; it was an advancement on the former, in that it also admitted into membership the feminine sex. The meetings were secret, admission to the meeting place was by pass word and initiations were attended by ceremonies, not unlike those of the non-sectarian Orders whose formula they followed closely. Moses Barnett was Grand Master of the Somech Noflim. The order was given little opportunity to grow in size and moral influ- ence, for, weakened by internal and external politics it eventually died a premature death. Shortly after the World's Columbian Exposition the Western Star was organized in Chicago. William A. Jonesi, a practicing lawyer, was elected Grand Master and served in that capacity for several terms. He received the active cooperation of such men as Joseph Epstein, Adolph Bonde, H. M. Barnett, Dr. George Sultan, Morris Eller, Isaac Shapiro and Julius Jafre; most of whom subse- quently became Grand Masters in the Order. Morris Eller and Isaac Shapiro took turns as secretary of the Western Star from the time of its inception until its demise. The World War crippled most of the fraternal organizations in the country; and restrictive immigration brought the death-knell to Jewish fraternal societies. The Western Star continued to strug- gle for a long time until at last it too was unable to cope with the difficulties confronting and not long ago it was dissolved. Many national and sectional lodges have chapters in Chicago. There are the Independent Order Brith Abraham, Free Sons of Israel, Sons of Benjamin, Knights of Joseph, Progressive Order of the West and many others. The last named was organized in St. Louis, Mo. in 1890 and has been carrying on most of its activities 53 CHICAGO AND ITS JEWS in the mid-western and southern states. It is still very active in Chicago where the membership reaches close to four thousand. Louis O. Sobel, second vice president of the Order, Joseph P. Schiller Past Grand Master and Louis Jafne are the main rep- resentatives of the Grand Lodge in this city and are carrying on its work with considerable success. Morris Shapiro, of St. Louis, has been Grand Secretary of the organization for more than twenty years. To a modern and enlightened Jewry, fraternal organizations are of no significance, but these organizations played an important role in the nineties and were greatly instrumental in developing a communal life among Jews everywhere. They taught the immi- grant Jews order and discipline and gave their members frequent opportunities to listen to instructive lectures on a variety of subjects, but their greatest accomplishment was the training of men and women to care collectively for others as well as for themselves, with the result that many splendid workers for the common weal and for the benefit of the community were discovered. XVII PARLIAMENT AND THE "STOCK EXCHANGE OF IDEAS" It is true that the Parliament of Religions was an important part of the World's Columbian Exposition, but there were some idealists who magnified its importance to such an extent as to claim that the Parliament was the all-important feature, and the Exposition merely a setting for it. I confess that this was somewhat my attitude towards it, al- though I do not mean to underestimate the greatness of the Chi- cago World's Fair. The Parliament was the wonder of the age. I cannot imagine anything as colossal and at the same time so beautiful and sublime. It seemed to be the final achievement for which humanity had waited all through the many centuries of ignorance, religious bigotry, envy and hatred. Every creed was represented. Even the Catholic Church, which had firmly and persistently refused to participate in inter-religious 54 PARLIAMENT AND THE "STOCK EXCHANGE OF IDEAS" discussions, was represented by no less a dignitary than Archbishop Ireland, who took a deep interest in all the proceedings. The Jews were well represented; almost every Rabbi in the United States was present, under the leadership of Doctor Isaac M. Wise, founder and guiding spirit of the Hebrew Union College of Cincinnati. The Chicago Rabbinate was extremely active and took part in most of the deliberations and discussions. Papers were read and lectures delivered by Doctor Bernard Felsenthal, Doctor Emil G. Hirsch, Doctor Joseph Stolz, Rabbi A. I. Moses, Doctor A. R. Levy and Rabbi A. J. Messing. The erudition and oratorical powers of Doctor Hirsch, were recognized early in the proceedings before the Parliament had advanced very far. He became the most popular and most active member, and in fact, he was greatly instrumental in making the Congress a success. His labors had begun long before the assembly convened. He worked together with Mrs. Solomon and was of great assistance to her in formulating plans and working out a definite program. He foresaw the benefits that were to be derived by the children of Israel from such a Parliament of Religions and was extremely enthusiastic about it. This is not strange when we consider that over the very door-posts of his temple are inscribed the words of the Prophet: "My house shall be known as a house of worship for all the peoples." Was the Parliament not the be- ginning of the fulfillment of that prophecy? There were two brothers in almost daily attendance at the Jewish Congress. These two men had not yet attained the prominence which today makes their names known to all Chicago Jews; at that period Bernard and Harris Horwich were still unknown; and since I shall have occasion to refer to one or the other often in the course of this chronicle, I shall sketch here a brief outline of their lives. Bernard Horwich left his native town in Russia in the middle of the seventies and went to Germany where he remained five years. From there he came to the United States and settled in Chicago. He engaged in business and made fair progress. Several years later he married the daughter of Rabbi Eliezar Anixter. 55 CHICAGO AND ITS JEWS Family responsibilities and business interests occupied his time to the exclusion of all else. The arrival in Chicago of his brother Harris in 1891 wrought a great change in the lives of both brothers. The practical Bernard with his keen sense of humor was a sharp contrast to the serious-minded Harris. The latter, the elder of the two, newly arrived from Poniemon, was a devoted student of the Talmud, until alas! he was ensnared by the "evil spirit" of the Has\alah and began to delve into the neo-Hebraic literature and the study of mathematics, history and geography. These subjects opened new vistas of thought to the young student. The first manifestation of the "Maskil" was to defy the "Schadchen" (match- maker) and find a girl of his own choice to take unto himself for a wife. Harris wooed and won the charming Hinda Sarah. After their wedding he took his beloved with him and went to Odessa, there to sit at the feet of the great master, the Hebrew philosopher "Achad H'am" (one of the people), the pen name of Asher Ginsberg. Harris basked in the light of the master and absorbed wisdom from this modern Socrates who wielded so power- ful an influence over the Russian-Jewish youth of that epoch. The pogroms of the early eighties, in Kiev, Bake, Yaleswetgrad and Charkof, shattered the Jew's hopes and aspirations; they brought to his mind the realization that knowledge, education and even assimilation were no preventative against anti-Semitism. Hope- less and despondent he exclaimed in the words of the Psalmist: "Whence cometh my salvation?" In those distressing hours Doctor Leo Pinsker appeared on the Jewish horizon with a reply to the despondent interrogation. In a pamphlet entitled "Auto-Emanci- pation" he pointed out that the only salvation for Israel lay in self-emancipation. Israel must build a home in Zion. Like a conflagration this idea swept through the minds of Rus- sian Jewry. Professors, students and professional men banded to- gether, with the word "Bilu" as their slogan. "Bilu" is taken from the first letters of the words: Beth Jacob L'chu W'nelcho (House of Jacob go ye and let us all go). Thus a movement to Palestine was started. Harris Horwich sent his wife and children back to his native town, to the home of her parents and joined the pioneers 56 PARLIAMENT AND THE "STOCK EXCHANGE OF IDEAS" who went to Palestine, with the understanding that if he found favorable conditions there, for the education of their children, he would soon send for the family to join him. Harris found the raw country unsuitable for rearing children; and so after a short sojourn in the land of his forefathers, the land of dreams, he came to America to join his three brothers and sent for his family. It was not long before Bernard fell under the influence of his younger brother Harris. He began to take an interest in spiritual things; and Harris was no less influenced by his brother Bernard. He became more practical; and while forfeiting none of his dreams he earnestly applied himself to business. Side by side with Men- delssohn's philosophic dialogues the "Phaedon" and Lessing's "Nathan the Wise" lay the cash book and the ledger. For more than three and a half decades, these two brothers played an important part in the Jewish life of Chicago. They were most active in the formation of the communal life of the East European immigrants. Harris Horwich attended the sessions of the parliament, drink- ing with avidity the flow of eloquence spoken in English, his newly adoptecll foster tongue, while at the same time, it delighted him to disci ver which of the American Rabbis were Talmidei Chacho- mim, and which of them were Amei H'arazim. The concluding meeting of the Parliament was one grand finale, for the glory of mankind and for the redemption of Israel. It was a protest meeting against Russia for its ill-treatment of the Jews. The outstanding speakers of the occasion were Jenkin Lloyd Jones, Professor Charles Zeublin and Dr. Emil G. Hirsch. Each of these brilliant orators hurled condemnations against the Russian govern- ment that instigated and the hooligans that executed the pogroms. George Kennan, Russian traveller, explorer and writer sent a letter to the chairman of the meeting in which he expressed his deep sympathies for the Jews. It is not unlikely that after the meeting most of the Rabbis ad- journed to the "Stock Exchange of Ideas" which at this particular period played so important a part in the intellectual and cultural life of Jewish Chicago. The "Exchange" located at 120 East 57 CHICAGO AND ITS JEWS Randolph street, was the stationery store and printing establishment of Edward Rubovits and his brother Toby. Edward Rubovits was a linguist and a student of Jewish theology and philosophy. There were no Jewish clubhouses downtown in those days, and so the stationery store at 120 East Randolph street became the place where all restless souls congregated. If one chanced to drop in to the place of business on an afternoon, he would probably find there the deans of the Chicago Rabbinate, Doctor Bernard Felsenthal, Doctor Emil G. Hirsch, Doctor Joseph Stolz, Doctor A. R. Levy, Rabbi A. I. Moses, Rabbi Aaron Norden and Rabbi A. J. Messing. When Julius Rosenthal and Adolph Moses were able to steal an hour or two from the intricate legal problems they were engaged to solve they came hither to bathe their hot foreheads in the cool refreshing waters that flowed from the fountain of knowledge and wisdom. They would come to join this remarkable group of dreamers and idealists. In the Exchange of Ideas, the philosophic systems of Spinoza, Kant and Hegel, of Hume, Mills, Spencer and Huxley would be destroyed a hundred times a day by these icono- clasts, and reconstructed again as many times. Ofttimes the pole- mics would assume the aspect of real combat and threaten serious consequences. Soon, however, the storm would subside and the combatants would retreat with nothing more serious than an avowal "Never again!" But an hour later the intellectual gladiators could be seen sitting side by side at a table in a nearby restaurant sipping coffee and genially discussing their respective sermons of the previous Saturday or Sunday. Before leaving the "Stock Exchange of Ideas" and its interesting habitues I must not omit two of its very important members whose influence on Chicago Jewry left an indelible impression. To all appearance there is a vast difference between the two, not only physically but also in demeanor, disposition and emotional capacity. Many will wonder why I have chosen to group these two dissimilar men together. One is tall, erect and graceful in bearing; the other is short in stature and not particularly handsome in appearance. One is dignified, calm, deliberate and slow in speech, the other is vivacious, full of activity and rapid in speech. Yet these men have 58 THE JEWISH LABOR MOVEMENT many traits in common. They are both inspired by the same ideals and fired by the same zeal to measure up to their ideals. Toby Rubovits, though by appearance and mentality fit to grace a cathe- dra of an institution of learning, is a successful business man, with a broad outlook on life, an admirer of the fine arts while not unmindful of the woes and grief of human-kind; and his labors of the past half a century have been to ameliorate conditions and help the downtrodden. He is primarily interested in adult educa- tion and has devoted many years to the "Jewish People's Institute," of which he has been and still is a director, but the fine Jewish background which is his, deeply impressed on him the saying of "The Fathers" (Im ain Kemach ain Torah) "Where there is no bread there can be no pursuit of knowledge." Accordingly he has given much of his time and money to help the poor and needy. Henry Greenebaum participated in all work for the ennoblement of the Jewish community, with a special interest in promoting the arts among the children of Israel. Young men striving to become masters of the brush and palette are helped by Greenebaum to further their ambitions. Young women aspiring to become musical virtuosi, dramatic artists or opera singers — all are assisted by Greene- baum. Most interesting were the Saturday afternoons and evenings spent at his home. Those were hours of great delight enjoyed not only by the hospitable host but by all who were privileged to be present. On the occasions referred to he would hold "open house," usually attended by young artists, representative of the various branches of the arts; poets, composers, dramatists, singers and mu- sicians. Conversation sparkled with wit and humor and the enter- tainment was of a genuinely artistic kind. Henry Greenebaum loved to associate with young people and therefore his spirit has remained eternally young. XVIII THE JEWISH LABOR MOVEMENT The five years which followed the trial and conviction of the seven men charged with inciting the Haymarket riot, witnessed 59 CHICAGO AND ITS JEWS considerable change. Many Jewish trade unions were organized and many strikes were won and lost. The principal trades of the Jewish immigrants were within the needle industry, and more than ninety percent of the employers in the needle industry were Jews. These men were the leaders among the philanthropists and charity supporters. The Siegels, Beifields, Kuppenheimers, the Kuhs, Nath- ans, Fischers, Kahns and the many other manufacturers of men's clothing and women's coats were names found on the directorates of all Jewish charitable and philanthropic institutions, because they were the largest donors and main contributors. This only intensi- fied the enmity between capital and labor in these particular in- dustries. The manufacturers felt that their employees ought to be grateful for the profound interest they were taking in providing for the sick and poor of their people. The employees on the other hand, felt that it was with their own money, taken from their wages, that these large contributions were made. Whenever a con- troversy took place between these two, it was fought with more venom and bitterness than all other ordinary conflicts between capital and labor. Almost simultaneously with the organization of the "Maxwell Street Settlement" and the "Self Educational Club" the "Lassalle Political Club" came into being. As indicated by its name it was purely a social democratic organization. Its object was to educate the Jewish masses and to spread the doctrine of Socialism. Peter Sissman, Abraham Bisno, Morris Sisskind and the brothers Tuvim were its most active members. In method and in form the Lassalle Political Club conducted its affairs along the same lines as the "Settlement" and the "Self Educational," offering lectures, debates, classes, etc.; but its meetings were devoted solely to the study of political economy and to the furtherance of socialistic ideals. In 1892, Ab Cahn, leader of the socialist party, and for many years editor of the "Forward," came to Chicago, where he delivered a series of lectures, illustrated with stereoptican views, on "How the Jews Live in New York." He gained many converts to the cause of Socialism. After a short sojourn he left, satisfied that Chicago was a fruitful field for his life's ideal. 60 THE JEWISH LABOR MOVEMENT The large majority of the Jewish working class were employed as cloakmakers, therefore the greatest endeavors were made to organize that trade into a Union. In 1892, the same forces which governed the Lassalle Political Club finally succeeded in establish- ing the Cloak Makers' Union on a fairly substantial foundation. Benjamin Schlessinger was elected secretary. He was a man of energy, honesty and loyalty to his convictions. The leaders were certain that with Schlessinger as secretary, the union of cloakmakers was bound to survive. Several other Jewish unions were already in existence: the cigar makers, cap makers, knee-pants makers, cigarette makers, type- setters, etc. Out of these small and large unions Schlessinger suc- ceeded in effecting an amalgamation under the name "The Yiddishe Vereinigte Gewerkschaften," of which he became the secretary. That organization passed through many vicissitudes and fought many battles — not always successfully — but the "Vereinigte Gewerk- schaften" eventually emerged through all its difficulties and stands today as a potent factor not only in the cause of labor but in all Jewish affairs. Although most of its leaders were socialistically inclined, it parti- cipated in all Jewish affairs and contributed to every Jewish cause, whether of local, national or international character. In the early development of the socialist movement in the United States, it followed a purely cosmopolitan tendency; in principle it recog- nized no national ties or boundaries. Thanks to the broadminded- ness of some of its leaders, and particularly of Ab Cahn, who recognized the mischief caused by this policy Modern Jewish social- ism like the socialism of Germany, France and Great Britain is now based on Nationalism. Jewish Socialism in Chicago was de- veloped in a manner which differed from that in New York or Philadelphia. It had none of the advantages or disadvantages of being dominated by a small group of strong individuals. Here the rank and file were given opportunities to express themselves and as a result, the movement was broader and more colorful while the individualities of its members expanded and their per- sonalities grew richer. 61 CHICAGO AND ITS JEWS It was only natural when some of the Chicago comrades demon- strated unusual ability in some direction that they should be snatched up by the New York organization, as was the case of Levin, Hillman and Schlessinger. However, in the course of time, by acquiring earnest workers and responsible leaders, socialism lost the stigma which had hitherto clung to it and today I know active and sincere workers in religious congregations who carry member- ship cards issued by the socialist labor party. Likewise I know social workers and people of wealth who are pledged to the socialist cause. XIX RELIGIOUS INSTRUCTION AND JEWISH EDUCATION There is a vast difference between religious instruction and Jewish education, and I must elaborate on the subject more fully to avoid misunderstanding. The three Jewish institutions for learn- ing: the Cheder, Talmud Torah and Yeshivah are for religious instruction only. Jewish education, the legitimate child of Men- delssohn, Zunz and Geiger, was brought in to Russia by the spon- sors of the Haskalah movement. Under the heading of Jewish education are included: Hebrew, as a literary language, Jewish history, philosophy and all the other subjects that go to make up a culture. All of these subjects were literally prohibited in the three schools heretofore mentioned. Even the study of the prophets was tabooed in certain quarters. Hebrew was to be used for the pur- poses of prayer only and the "Holy Language" was not to be desecrated by any other use. The zeal and ardor to "teach them diligently unto the sons" was of a strictly religious character. The father and mother would take a special delight in hearing their son read the portion of the prophets, on the Sabbath day before he became Bar Mizwah. Re- gardless of how poor or ignorant the parents, they spared no money that their sons might be instructed to recite the Kaddish, the prayer that would save the father and mother from the "torments of the G'henam" after death. More ambitious parents entertained the hope 62 RELIGIOUS INSTRUCTION AND JEWISH EDUCATION that their son might become a Rabbi in Israel. But this, of course, was the highest ambition to which Jewish parents could aspire. When the first Talmud Torah was established in Chicago, it was an exact replica of the European small-town Talmud Torah. The Moses Montefiore Hebrew Free School was a prototype of the one in Slabodka or any other small town in Lithuania. The building which housed it was small, the rooms dark and dingy, conditions unsanitary. There was nothing to attract the fancy of the boy raised in an American environment, nothing that could compare favorably with the public school. The system of instruction and the teachers were even far below those of the European Talmud Torahs. The archaic sing-song of the "Komez Alef" became obnoxious and detestable to the ear of the child who was attending a school which had a well-established, scientific method of pedagogy and where all was quiet and refined. Then, too, there was another element which made the situation even more complicated and involved. The immigrant father, who as a child studying in the Cheder or Talmud Torah knew only one language, Yiddish, could not com- prehend how it was possible to learn the meaning of Hebrew words by translating them into any other language besides Yiddish. Accordingly, Yiddish remained the only vehicle through which Hebrew and Jewish religion could be acquired. There was another reason why this antiquated system had to be retained. Since the institution was a religious one, its teachers must necessarily be pious, religious men. Hence they were usually old men, and it was almost impossible to find an old man who knew both Hebrew and English. The result was that the method of instruction in the Cheder and Talmud Torah was abominably old-fashioned, causing confusion in the childish mind and making these institutions a by-word of fear and terror to the Jewish youth of America. Bad as the system of the Talmud Torah may have been, it was still an improvement on the individual school in each congregation, where the Rabbi utilized the school as a means to increase the membership in his synagogue. Not infrequently he used the pro- ceeds of the school to help cover the deficit incurred by the congre- gation. Each Rabbi made his school an experimental laboratory in 63 CHICAGO AND ITS JEWS which to try out his own idea of "Chinuch". The result was calamitous. Not alone that it proved a terrible waste of energy and money, but the generation which was forced to attend the schools grew up without any knowledge of the first rudiments of Hebrew, and as little of the principles of Jewish Religion. When Harris Horwich came to Chicago, his attention was called to the deplorable conditions in the "Moses Montefiore Hebrew Free Schools" (there were several of them, branched out in different parts of the city). His first endeavor was to organize them all under one board of directors and adopt a uniform curriculum. He became involved in a terrific struggle, for he encountered a most powerful opposition. His plan meant the abolition of several boards, of numerous offices and honors which were coveted by many. This struggle lasted for a considerable length of time and on more than one occasion he was ready to give up the fight in despair. But Harris Horwich received moral support from certain quarters that were more powerful than the combined efforts of all the Orthodox congregations. The columns of the Daily Jewish Courier were at his command; and the power which emanated from that source could not be overcome. I might state right here and now, that from the time the Daily Jewish Courier came under the control of M. Ph. Ginsburg, it exerted every effort to help shape the policies of the Orthodox Jewish community of this city. With the Courier on Horwich's side, victory was ultimately his and the plan was adopt- ed, but his labors were not ended; they had just begun. He next devoted himself to the task of weeding out the old type of teacher who knew nothing of pedagogy and in many instances was ignorant even of Hebrew grammar. Here again he received the whole- hearted support of the Courier, but this task proved more difficult, because it involved not only sentiment but the bread-and-butter of a number of men each of whom had a sponsor on the board. How- ever, Horwich found support from an unexpected quarter. Ben Zion Lazar, one of the stalwart supporters of the Talmud Torah since its inception, had worked for its success more than any mem- ber. He belonged to the type of the old Talmudic devotees : extreme piety, sincerity in all of his enterprises and fervent devotion to the 64 THE HUNGRY YEARS future of Judaism. He possessed a stout heart and a mind which no consideration could swerve from the path of righteousness. He recognized at once that Harris Horwich's interest in the Talmud Torah came from sources different from his own. Here was a man who was not pious, and so there could be no deep religious devotion to motivate his fight for an improved system of teaching in the school. Lazar realized that it was the Nationalistic ideal and a desire for the revival of the Hebrew language that actuated Hor- wich to take up the battle, and yet he recognized that Horwich was right in principle. Perhaps his own experience with the Talmud Torah convinced him of the need for reform. At any rate, once he was won over, he threw himself completely into the work of improvement. His moral support in the struggle which Harris Horwich undertook was of the utmost importance. With Lazar as his champion, Horwich faced the ultra-Orthodox members of the board and leaders of the congregations without the fear that he would be decried as an "Apikores" and denounced as one who sought by his reform to undermine the very foundations of Judaism. XX THE HUNGRY YEARS The days that followed the World's Columbian Exposition were days of hunger and distress, failure and suicide, poverty and want. These conditions spread throughout the land and affected all classes of people. The Jews were no exception to the rule and those of Chicago were doomed to suffer most. Thousands of people who came here to attend the World's Fair, either for business or for pleasure, were stranded here with their money spent and without means to return to their homes. Shortly after the exposition the big railroad strike broke out and strikebreakers from all over the country were imported to Chicago, the principal seat of combat. Those poor creatures, who came here to find a market for their strong arms and thus earn enough money to buy bread for the dependents they had left at home, helped to swell the already over- flowing population. All existing charitable institutions were worked 65 CHICAGO AND ITS JEWS overtime, but they lacked sufficient facilities to cope with the ever- increasing hunger and want. On Jefferson street, the heart of the Ghetto, a soup-kitchen took its stand and a Jewish bread line came into being. The winter of i 893^94 was the most horrible in the history of the city. People were literally starving. Conditions outside of Chi- cago were not much better. Millions of potential workers, eager for occupation of any kind which would earn them enough to subsist, tramped the highways of this vast land, but could find no market for their brawn. In Chicago new philanthropic institutions were founded to alleviate, to some extent, if only temporary, the dis- tressing conditions which prevailed everywhere. One of these, The Bureau of Personal Service, while not render- ing actual relief and not feeding the hungry, was, nevertheless, a direct result of the terrible conditions. It is still functioning and is now a part of the Jewish Charities. This agency, which has played an unusual role, ostensibly in the Ghetto, but in reality in the entire city of Chicago, came into being without outlining a definite pro- gram except perhaps a negative one: that the assistance which it offered at all times, wherever required, should not be regarded as charity. The high standing it attained as one of the most efficient social agencies in the city was due to the kindness and remarkable ability of its superintendent, the late Minnie F. Lowe, and her capable assistant, Minnie Jacobs, later known as Minnie Berlin. The Council of Jewish Women was not the only accomplishment of Mrs. Hannah G. Solomon. She was also the founder of the "Bureau of Personal Service." She conceived the idea of such an agency in the dark days of the winter of 1893-94, when as chair- man of a committee of the Chicago Women's Club she had charge of an emergency work room. Here she came into contact with victims of the post-exposition depression. While she and her staff of workers did everything in their power to mitigate the abject poverty, she discovered the meaning of the Biblical phrase that "man cannot live on bread alone." She found that lack of bread was not the greatest misfortune in life, that there were heartaches more poignant than the pangs of hunger. She set out to organize 66 THE HUNGRY YEARS an institution which would relieve those whose tragedies were not those of physical want. A serious social problem which confronted Chicago Jewry at this time was wife abandonment among the immigrants. The number of such cases was alarming and it looked as if the highest Jewish ideal, the foundation, the rock on which rested Israel's moral force, viz., the unity and chastity of the family, was crumbling. The fact that the trouble was a natural sequence of the period of transition made it no easier to bear. Almost every case of wife abandonment had practically the same history: a young man married a young woman in his native European town, had several children and set- tled down. When the tide of emigration carried the heads of the families out of the country, they left for the United States with the intentions of sending for their wives and children as soon as they could; and in most cases they did. The first act of kindness shown to the husband upon his arrival was for his relatives or friends to take him to a barber shop. After a half hour of the barber's skill he looked into the mirror and couldn't believe he was the same person ; he looked twenty years younger. The loss of his beard and earlocks had a psychological effect on him as well: the erstwhile shy, pro- vincial fellow who had feared all women became aggressive with the donning of his American-cut clothes. When he finally did send for his wife and children he found that, while he had grown younger and more handsome, she had aged with drudgery, worry and lack of personal care. Furthermore, he had already become "Americanized" while she was a "greenhorn." There is no need to chronicle the ultimate end of such a situation. Under the same class of cases came another even more serious than the one just related. Very often the young husband after his "Americanization process" went to the Rabbi and obtained a "Gett" to send to his wife in Russia. During the Czar's regime such a divorce was recognized and considered valid according to the laws of Russia. Under the Talmudic laws its legality could not be ques- tioned, but it often happened that many years after such a divorce, after the man was married again and had a family with his second wife, his first wife would appear with her children. To treat cases 67 CHICAGO AND ITS JEWS of this kind required more than the mere application of the law. Here were two wives and two sets of children, all innocent victims. To adjust the matter to the satisfaction of everybody was impossible. To inflict punishment on the man who was the source of the tangle would be of no avail to the injured parties and would only deprive both families of his support. Problems of such a character were brought to the office of the Bureau of Personal Service and Miss Lowe undertook to adjust them. It wasn't long before the Bureau acquired a reputation for settling such cases to the best advantage of all persons concerned. All judges in Cook County and other officials who had occasion to deal with Miss Lowe or Miss Jacobs paid them the compliment of reposing the fullest confidence in them. In fact, when one of these cases chanced to come into court, no judge would make a disposi- tion of it without first consulting a representative of the Bureau. The Bureau of Personal Service acquired its well-earned fame mainly because of the unprecedented nature of its work. It handled cases that hitherto had not been treated by any organization and it did this in a way unprescribed by any rules or by-laws. Each indi- vidual case, as it presented itself, was treated on its own merits, independent of all other influences. Not long after the organization of the Bureau, the Juvenile Court was created by an act of the Illinois Legislature. To this new tribunal was given the difficult task of dealing with the perplexing problem of the wayward child. An enlightened humanity was finally convinced that the juvenile offender who swayed from the path of righteousness needed different treatment and other consid- erations than those accorded to the adult criminal. A system of probation was inaugurated and the County engaged a corps of probation officers. Here a new kind of social service opened up for the Bureau. Minnie F. Lowe and Minnie Berlin qualified as pro- bation officers and each of them rendered efficient service. Although they received no compensation from the County and their sphere of activity was confined to Jewish children only, nevertheless, when a judge of the Juvenile or Criminal court had an important case involving the fate of a juvenile, he would call in either Miss Lowe 68 THE HUNGRY YEARS or Mrs. Berlin and assign the case to her, with the knowledge that with the case in such hands he was not likely to err in its final disposition. While the problem of youth is intricate and complex everywhere and among all peoples, the problem of the child of the Jewish im- migrant was much more difficult and involved greater perplexities. Israel Zangwill, discussing this subject, said: "While there is always a difference between the old and the new generations, the difference between the Jewish immigrant and his American child is that of ten generations." The Jewish child who was born in this country or brought here at an early age became more and more estranged from his immi- grant parents. He could not fathom their inner selves, steeped as they were in old world heritages and beliefs, and was unable to comprehend their outer life. He was conscious, however, that they were altogether different from the others around him. From his earliest childhood he was beset with two commands: "Thou must" and "Thou must not." Reasons for his enforced actions were never vouchsafed him. It was sufficient only that he listen and obey. Thus he grew to regard his parents as tyrants, interfering with all his innocent pleasures. The love that usually exists in the child for its parents turned to fear and evasion. Even his respect for the "old man" and "old woman" turned to patronizing condescension. The fear of bodily punishment was the only rein to hold the child in check and when he learned how to escape that, there was nothing left to keep him disciplined. And so it was not strange that the Jewish children of immigrant parents contributed in a large meas- ure to child delinquency and consequently became wards of the Juvenile Court. It fell to the lot of Miss Lowe and Mrs. Berlin to deal with these delinquents, and often, what was even worse, with the parents, who hadn't the slightest idea of what it was all about. The results of their work can be attested to by men honored and respected in the community today who were rescued from criminal careers, and by women who are devoted wives and mothers and decent, respected women — thanks to the tact and kindness of Miss Lowe and Mrs. Berlin. 69 CHICAGO AND ITS JEWS XXI MOTHERS IN ISRAEL The words "Johannah Lodge" struck my ears almost the first few hours I was in Chicago, and for many years I thought it synony- mous with "Johannah Loeb," because one was never mentioned without the other. Subsequently I learned that the Johannah Lodge was composed of a number of women who formed a sister organi- zation to the B'nai B'rith so that they might do the same kind of work among the women that the older Order was doing among the men. Mrs. Johannah Loeb was one of the founders of the sister lodge. The leaders of the B'nai B'rith of that period didn't relish the idea of having women as competitors and they waged a silent warfare against the sister organization, but Johannah Loeb could not be easily subdued or discouraged. She retaliated by con- tinuously improving upon her work and augmenting her sphere of action. She surrounded herself with a group of women younger than herself and trained them to become leaders and workers for a better humanity of a future generation. Among her most ardent admirers and supporters was the brilliant young Nannie Aschenheim, who is now Mrs. Ignace J. Reis. Mrs. Loeb was quick to recognize the qualities in the young girl who had brought with her from her native Germany a splendid education, and was occupying a posi- tion as foreign correspondent and official translator for the Deer- ing International Harvester Company. And Nannie Aschenheim, with all the fire of youth and the enthusiasm which is the very essence of adolescence, idolized the elder woman for the splendid work she accomplished in her endeavors to alleviate distress and aid the needy. The girl fell completely under the spell of Mrs. Loeb and in the course of time relieved her of many of her labors by taking them upon her own young shoulders and carrying them out in precisely the same manner as Mrs. Loeb herself would have done. It has been said that to study the character of a men it is ne- cessary to look first into the life of his mother. The above little 70 MOTHERS IN ISRAEL monograph on Johannah Loeb will explain in some measure the unselfish work and the many personal sacrifices which Jacob M. Loeb made in behalf of the poor and persecuted. He is one of the four sons of Johannah Loeb. Nannie Reis has continued for the past forty years to render effective service in club work. She stands out as one of the most intellectual woman workers. Religiously she is a follower of the high ethical principles preached by her eminent teacher Doctor Emil G. Hirsch, whose memory she reveres to this day. She calls her religious tenets "Prophetic Judaism." Mrs. Reis is a fluent speaker who never hesitates to expound her views or profess her Jewishness. She has received recognition as a leader in Jewish as well as in non-Jewish organizations. Her varied activities are so manifold and the list of offices which she graces so long that for reasons of economy of space we shall not enumerate them here, except to mention three of the offices in which she has acquitted herself nobly and of which she is inordinately proud: as wife of Dr. Ignace J. Reis, as mother of Dr. Ralph A. Reis and as grand- mother of his two little daughters. Another figure of exceptional ability is that of Mrs. Benjamin Davis (nee Jeanette Isaacs). She was born, was educated and taught school in the city of New York. From her scholarly father and brother she received a fine conception of Talmudic and pro- phetic literature. Endowed with a fine imagination, a keen in- tellect and a wide secular knowledge, her Jewishness is at once philosophical, ethical and poetical. Mrs. Davis has been a Chicagoan since 1881 and may claim a large share in the promotion of culture amongst Orthodox Jewry in this city. I know of no movement for the immigrants of Eastern Europe, in which Mrs. Davis did not take a leading part. Her activities, however, did not end here; she took part in causes sponsored by Liberal and reform Judaism as well, provided they proved consistent with her own religious views. Her largest field of activity was the renaissance of Jewish Nationalism. She founded and headed several organiza- tions of women whose aim was to help build Palestine and to ease the lot of those already there. Mrs. Davis performed no inconsider- 71 CHICAGO AND ITS JEWS able service in the local and national Zionist organizations and the work she rendered was of a practical and lasting nature. XXII THE BIBLICAL SPIRIT OF CHARITY The Jewish woman awakened to her possibilities with the found- ing of the Council of Jewish Women, was not to be halted in her march of progress. Nor was all the activity confined to those belonging to Reform Sisterhoods. Their sisters on the west side did not lag behind, but also created charitable and philanthropic societies. The difference was that the woman of the west side had behind her her own personal experience with charity, as much as donor, perhaps, as she had as recipient. For it must be re- membered that not a few of the immigrants had enjoyed wealth and affluence before they were reduced to poverty by the pogroms which drove them out of their homes and into America. They arrived here penniless and were compelled to accept aid, but when finally they succeeded to reestablish themselves in comparative comfort, they did not forget their less fortunate fellow immigrants. And having once known the bitter sting of charity, they sought for a way of relieving their brethern without outraging their sen- sitive feelings. Their aim was to help wherever possible by making the recipients self-supporting and consequently self respecting. Many women, daughters of pious immigrant mothers, remembered the tin boxes nailed to the wall into which their mothers had dropped coins on all occasions, until the boxes were filled. They recalled the spirit in which these contributions were made, the beaming face and shining eyes of the mother as she inserted the coin. The American daughters were anxious to emulate their mothers' example. In 1896 several women organized the "Women's Loan Association," to help worthy families with a loan without interest, of a sum sufficient to make the family self-supporting. Among the pioneers in this work were Mrs. I. J. Robin, Mrs. B. Pirosh, Mrs. Leo Porges, Miss Jennie Norden and Mrs. Joseph Werb. 72 THE POET IS DEAD! LONG LIVE POETRY The system these women employed was simple but effective; an application for a loan had to be accompanied by the signatures of two business men. Upon the receipt of an application the com- mittee on loans made an investigation of the applicant and his conditions, after which the loan would be granted or rejected, without unnecessary delay. There were years when more than thirty thousand dollars were given out in loans. Miss Jennie H. Norden who had been the secretary of the society for thirty-four years, assured me that only a very small per cent of the loans is listed as "uncollectable" and not a single loss was due to the unwillingness of the borrower to pay. In all cases where the money was not returned, it was invariably due to some unforseen mis- fortune to the family. Legal proceedings were never taken to enforce collection. The Women's Loan Association, small as was its beginning, saved thousands of families from financial distress. Mrs. Hannah G. Solomon and Minnie F. Lowe cooperated with the workers of the loan society and accomplished great things without ostentation, in the true spirit of the Bible. The organiza- tion is still in existence, and is functioning effectively under the di- rection of Mrs. Michael L. Aren, with the assistance of her fellow- workers many of whom are daughters of the original members. XXIII THE POET IS DEAD! LONG LIVE POETRY The latter part of October, 1892, a memorial meeting was held in Metropolitan Hall, Jefferson and O'Brien streets, to mourn the death of the great Hebrew poet Leon Gordon, who had passed away earlier in the month. Among the speakers were Doctor Bernard Felsenthal, Doctor Herman Eliassof, S. A. Schneider and Leon Zolotkoff. Many hundreds of Chicago's Maskilim gathered at the hall to pay homage to the memory of one who had bewailed the sorrows and sufferings of the Jews in verses as poignant as the laments of Jehudah Halevi. It was an opportune moment to think again of Hebraic literature. At the close of the meeting, a few of the leading spirits agreed to call a meeting in the near 73 CHICAGO AND ITS JEWS future for the reorganization of the Hebrew library. Two weeks later, on a Sunday afternoon, a conference was called in a private residence on Judd street where a new literary society was formed and arrangements were made to gather together the volumes of the old library and to procure proper quarters to house the new library. Shortly thereafter a charter was procured and the name of the old "Dorshe Safruth Ivrith" was changed to "Shochre $fath Over." A temporary shelter was rented on Twelfth street near Desplains street. At this period the number of readers of Hebrew literature had greatly increased and many new recruits were enlisted to help spread one of the most ancient literatures known to civiliza- tion, in one of the youngest countries. Among those who joined were Harris and Bernard Horwich, August Turner, Fred Bernson, S. I. Mehlman, I. Trilling, L. Wolpe, M. B. Rappeport, David Rosenberg, A. Levenson, A. Siegel and M. Sider. Doctor A. P. Kadison, Peter Wiernik and Leon Zolotkoff were still the leaders of the movement. But the one to whom the society and the library meant more than everything else — one who loved Hebrew and its literature, was M. Sider. Through his efforts not only were all the modern books, magazines and periodicals in the Hebrew lan- guage gathered under one roof, but an excellent collection of the classics was added as well. To secure a permanent home for the library, M. Sider and a group of equally enthusiastic workers, in- cluding Wolf Sudavsky and H. Rivkin purchased in the name of the Shochre Sfath Over society a three story residential building on Johnson street, between Twelfth and Taylor streets. The structure was remodeled to suit the purpose for which it was acquired. A large reading room was located on the main floor, the second floor was divided into several smaller reading rooms and the third floor which had at one time served as a ballroom, was converted into a meeting hall. The home of the Hebrew literary was neither large nor beautiful, the members of the society were not wealthy, but almost every phase of culture that came to the Jewish West Side emanated from this building. M. Sider presided over the destinies of the 74 THE MASTER OF CONDITIONS society for several years and was succeeded in turn by Bernard Horwich, Leon Zolotkoff, Baruch Blumenthal, Max Shulmen and Meyer Abrahams, but at no time did Sider cease to be the central figure of the organization. To a people of modern times, not familiar with that period, these few lines will hardly convey the real significance of the incidents of that era and their importance in the life of present day Jewry in Chicago. A great number of the leading men and women of today made this library their second home. It was the lying-in hospital where their inspirations were born; the nursery where their ideas were nourished and molded towards realization. When the settlement of the west side Jews reached out further west and the fine homes on Ashland boulevard, Marshfield and Winchester avenues became embellished with "Mezuzahs" on their doorposts, the library sold its home on Johnson street and secured a more ostentatious one on Ashland boulevard near Polk street. The "Shochre Sfath Over" served the Jewish community of Chi- cago faithfully and well from the time of the death of the great Hebrew poet, Leon Gordon, October 1892, until the realization of his poetic dream — when Palestine became the homeland of the Jewish people, by official declaration of the British government through Lord Balfour. With our entry into the war, the latter part of 1917, the Hebrew literary society and its library was practically deserted, except for the few aged men who were too old to join the army. And so, the building was sold, the books distributed and the "Chebrah Shochre Sfath Over" ceased to exist. XXIV THE MASTER OF CONDITIONS After the Babylonian captivity, Jews living in Eastern countries in large numbers, were governed almost entirely by a "Prince in Captivity." He came to the office by descent from the house of David. The exalted position which he occupied was recognized by all the subjects of the land. He ranked fourth in line from the 75 CHICAGO AND ITS JEWS king and was Supreme Judge of his people. He stood between the sovereign monarch and the Jews. In some countries this system continued up to the eleventh century. In the German provinces, during the middle ages, every Duchy had a "HofF Jude," who occupied a somewhat similar position to that of the "Prince in Captivity." Except that he did not come to his office by virtue of his birth, nor was he chosen by his people. In most instances it was the power of wealth that won him grace in the eyes of his sovereign. Occasionally he happened to be the Court Physician and ingratiated himself into the Duke's favor through his medical skill. Adolf Kraus was the modern Prince in Captivity. He came into his position by reason of neither wealth nor medical skill. He could not have been a descendant of the House of David, for he was a "Cohen" (of the family of Priests) and hence a descendant of the tribe of Levi. He was destined to become a leader in Israel by reason of two passions which actuated his every deed. He was endowed with a strong love for his people and an enormous ca- pacity for action. It is this combination in Adolf Kraus which made him one of the most outstanding figures in the life of Amer- ican Jewry in the past quarter of a century. The influence he exercised and the great things he accomplished will long outlive his mortal clay. Adolf Kraus was born in a small town in Bohemia. His father died when he was a lad of thirteen. At the age of fifteen he came to the United States. His path was not strewn with roses and life was not too kind to him, but he was young and not easily dis- couraged. If he failed in one enterprise, with renewed energy and courage he tried another. He finally came to Chicago, where he entered upon the study of law. After many struggles and personal sacrifices, he was admitted to the bar in the year 1877. Six months before he was granted the right to practice the legal profession, he married Mathilda Hirsch. Having achieved the two highest ambi- tions of his life: marriage to the woman he loved and admission to the bar, he set out to relieve the woes of his distressed people and to remove the hardships which beset their path. 76 THE MASTER OF CONDITIONS Due to human shortcomings, the historian cannot relate the thoughts and dreams of great leaders but only their accomplish- ments. Who knows the dreams and hopes of a David Alroy, of an Oliver Cromwell, Benjamin Disraeli, Napoleon Bonaparte or Theodor Herzl? And who can tell of the dreams and aspirations of Adolf Kraus? He embarked on a political career and was ap- pointed in succession: member of the Board of Education, president of the first city Civil Service Commission and Corporation Counsel. He joined the B'nai B'rith and soon became a power in the sixth district. Together with his brother-in-law M. M. Hirsch, Israel Cowen, Adolph Loeb and several others of the younger and more progressive element in the organization, he began a fight against the narrow policies of the Order. They succeeded in breaking down the bars against the admission to membership of Eastern European immigrants. Adolf Kraus did not stop there; his next move was to introduce new ideals and to make the organization more uni- versal in scope; to abolish if possible, the insurance feature and the sick benefits, and place it on a higher plane of Jewish culture. After a long campaign, when the late Leo N. Levi became presi- dent of the Constitutional Grand Lodge, he also accomplished these reforms. For many years he was a member of the Constitu- tional Grand Lodge and served on the Court of Appeals of the Order. Leo N. Levi died before his term of office expired and just as it was at the death of Moses the question was heard: "Who will lead us?" In 1905, the Order at its convention in New Orleans elected Adolf Kraus president and his great work began. Much of it is well known to those who have followed Jewish events in the past two and a half decades the rest is known only to a few of his friends and co-workers. Adolf Kraus raised the Order B'nai B'rith from a small, insignificant fraternal organization, with a limited number of members, to an international body wielding consider- able power. On several occasions it approached rulers and po- tentates in the name of the entire Jewish race, and Mr. Kraus in turn, was addressed by ambassadors and Prime Ministers as the 77 CHICAGO AND ITS JEWS Jewish representative, the "Prince in Captivity" of the Jewish people. A chronicle of the work accomplished by Adolf Kraus in behalf of his fellow Jews in this country and in foreign lands, is recorded in the annals of the B'nai B nth and vividly described in his auto- biography. I shall not, therefore, attempt to repeat the details of those accomplishments which have already become a part of the history of the Jews, but shall relate a few of the less dramatic incidents in his life — incidents with which I am personally familiar but which were too trivial to the modest Adolf Kraus to be worth including in his autobiography. Shortly after the Russian Revolution, after the reactionary forces had regained the upper hand, the Duma (Russian Parliament) had been dissolved by the Czar and its progressive members fled to Helsingfors, Shmarya Levin, a Zionist leader and a member of the progressive wing of the Duma came to America and to Chi- cago. His mission was Zionism. It was in the early days of the movement and at the time of his expected arrival the Zionist or- ganization was extremely low in funds and could not afford to entertain the leader in a manner commensurate with his importance and station. A committee visited Mr. Kraus to ask that the execu- tive members of the sixth district of the B'nai B nth participate in the entertainment of the distinguished guest, and share the ex- penses. Mr. Kraus received the committee very cordially and after relating one or two anecdotes in his characteristically droll man- ner, he finally announced: "Gentlemen, it will give me great pleasure if you will honor me by allowing me to undertake per- sonally all the expenses that Dr. Levin might incur during his sojourn in our city." And without further ado, he telephoned, in the presence of the committee, to the Auditorium Hotel and en- gaged a suite of rooms to be placed at the disposal of Doctor Levin for the duration of his stay in Chicago. Besides the many dinners and receptions Mr. Kraus tendered in honor of Dr. Levin, he ar- ranged a banquet at the Standard Club, for more than two hun- dred guests chosen from the most prominent men and women of this city. Mr. Kraus acted as toastmaster and because the guest 78 THE MASTER OF CONDITIONS of honor was unfamiliar with the English language conducted the proceedings in German. The speakers of the evening were Doctor Emil G. Hirsch, who delighted his audience with a most beautiful oration in German and Doctor Levin, who like Doctor Hirsch was a graduate of the High School for Jewish Knowledge in Berlin and spoke German almost as well as his mother tongue. On the 14th of August, 1905, a deputation consisting of Adolf Kraus, Isaac N. Seligman, Jacob H. SchifT, Oscar Strauss and Adolph Lewisohn called on Count de Witte, Prime Minister of Russia, to ask him to intercede with his government on behalf of the Jews in Russia. Count de Witte was at this time in America at the invitation of President Roosevelt to negotiate a peace treaty between Japan and Russia who were then at war. The press published a report of the interview between the com- mittee and the Count in which the latter was supposed to have delivered an ultimatum to the members of the Jewish committee that if they could promise that they would stop the Jews of Russia from being revolutionists, he in turn, would see that their condition was bettered and restrictive laws against them removed. The press notices further stated that the members of the committee promised to use their power to influence their Russian brethren. As a matter of fact, the conversation which actually took place between de Witte and the delegation was as follows: Mr. Schiff : "Will you please tell me why you, as a Russian, have full rights in your country, while he (pointing to Mr. Wilenkin, a Russian Jew, who was acting as M. de Witte's interpreter) also a Russian, has none?" Count de Witte: The laws now in existence against the Jews are inhuman and ought to be repealed, I admit, but not much can be expected from the Emperor as long as the young Jews are lead- ers among the revolutionists. The members of the delegation ought to use their influence to convince the Jews that it is to their interest to be loyal to the Emperor, and if that could be done the Emperor would probably grant relief. Mr. SchifT: "We have no such influence, that influence must come from within and not from without. And is it not probable 79 CHICAGO AND ITS JEWS that the young men became revolutionists in the hope that a re- public would grant them the just laws which are denied them under the rule of the Emperor?" Mr. de Witte: "The revolutionists cannot succeed. Someday a republic may be established, but none of us will live to see the day, for the Romanoffs will rule Russia for at least another hundred years." However, the incorrect report of the press caused the Russian- born Jews in this country to become greatly provoked at the dele- gation for constituting itself the mouthpiece for Russian Jewry and at a time when its bravest sons and daughters were giving their lives on the altar of Russian freedom, to make such promises to the Czar's government. When Mr. Kraus returned to Chicago, a public meeting was arranged in the Anshe K'nesseth Israel Synagogue, on the corner of Clinton and Judd streets, at which Mr. Kraus was to report the results of his mission. The meeting was held on a Sunday after- noon and a large audience gathered to hear his report. A group of radicals incensed at the reported proceedings of the conference, came to the synagogue with the avowed purpose of causing a dis- turbance. They almost succeeded in breaking up the meeting. The police were called out and about a dozen of the ringleaders were arrested. As assistant city prosecutor, assigned to the Maxwell street po- lice court, it fell to my lot to prosecute the law violators. The law firm of Clarence S. Darrow was engaged to defend them and Peter Sissman, then a partner of Mr. Darrows' took personal charge of the defense. He demanded separate trials and a jury in each case. We tried the first case and the jury brought in a verdict of "guilty." As each defendant was charged with several violations it would have taken several months to dispose of all the cases. A few days' recess was called after the first trial. As for my own feelings in the matter, I experienced a conflict within me between my sworn duty and an ideal which I cherished ever since my boyhood. However, after I won the first victory for law and order, I felt that not only had I discharged my duty as an officer of the 80 THE B'NAI B'RITH MAKES PROGRESS law, but that the City of Chicago and the State of Illinois were vindicated and could now well afford to condone the wrongs com- mitted. While waiting for the day of the second trial, I called on Mr. Kraus, to ascertain his feelings on the subject, since he was the only person aggrieved. I was pleasantly surprised when I learned from his own lips that he was fully in accord with my views. He explained: "I cannot blame these people for feeling as they do. They received the wrong impression through the reports of the press concerning our interview with Count de Witte and although they probably acted too rashly, I believe they have already been sufficiently punished. If I may make a suggestion, I shall appreci- ate greatly your withdrawing the other charges pending against them." His wish was complied with and all the cases were dis- missed on motion of the prosecution. In addition to a fine legal mind which has won him success and respect, Adolf Kraus possesses qualities which attest to the human goodness of the man — loyalty to his family and his friends, a sense of humor and a jovial nature. He is a student of life and a truly self-made man. Faithfully and laboriously he has built up a posi- tion which he has come to occupy as a leader of men and a "Prince in Captivity." XXV THE B'NAI B'RITH MAKES PROGRESS The B'nai B'rith was organized in 1843 but remained stationary for half a century. It first saw the light of the day in the city of New York. Twelve men who were in the habit of meeting daily at luncheon conceived the idea of organizing. No ideals motivated them, except perhaps a tendency to imitate the "Goyim." Mr. Kraus writes in his autobiography: "While it was to some extent patterned after the Masonic and Odd Fellows fraternities, it was at no time what might be termed a secret organization." Mr. Julius Bien, its first president, said long ago: "No doubt, the time is not far off when even the transparent veil of secrecy yet remaining will also be removed." There is no ! evidence to support the contention 81 CHICAGO AND ITS JEWS of the late Boris D. Bogan in his statement: "The purpose of the order, however, was loftier than that of a conventional mutual aid or philanthropic society: the new group was intended by its founders to act as a unifying and cultural agency for the whole of American Jewry . . ." Indeed the evidence not only contradicts the well meant statement, but tends to prove the reverse. A careful perusal of the early history of the Order leads us to a different con- clusion. The high ideals which are now the basic principles of the order did not begin to take form until the year Nineteen Hun- dred, when the late Leo N. Levi became its president. The Order was fortunate again in finding a worthy successor to Levi, in the person of Adolf Kraus, (Simon Wolf was appointed to finish the term which was left vacant by the untimely death of Leo N. Levi) who not only completed the task undertaken by Levi, but set for himself a high mark of service for his people. The B'nai B'rith is composed of seven districts in the United States and Canada. Each district derives its power from the Con- stitutional Grand Lodge and is in the nature of a sovereign state. The sixth district embraces Illinois, Iowa, Michigan, Minnesota, Nebraska, North Dakota, South Dakota, Wisconsin and Central Canada; it consists of ninety-one Lodges, with a total membership of 12,500. The district was organized in the year 1868. It is not unlikely that the trivial things accomplished by the B'nai B'rith during its early existence loomed as important to its members then as the truly humanitarian work later begun under the leadership of Leo N. Levi and carried on by Adolf Kraus. These men had a wider outlook; they viewed with a broader per- spective the historic events of the past in their relation to the future and what it held for the scattered children of Israel. Furthermore, they were the leaders of a new and more enlightened generation. Kraus surrounded himself with a group of men who watched the signs of the time, letting nothing of importance pass without an effort to arrest an impending evil or enhance and encourage any movement anywhere for the betterment of the condition of the Jews. In this he was greatly assisted by the secretary of the Order, 82 THE B'NAI B'RITH MAKES PROGRESS A. B. Seelenfreund, an indefatigable worker for the communal good. With considerable pride it can be said that most of the things that made the B'nai B'rith prominent and gained it recognition originated in Chicago. A booklet recently published by the Ramah Lodge, No. 33, recounts a historic episode which occurred prior to the period when my "Recollections" start, but is of sufficient importance to occupy a place in these pages. The Ramah Lodge was organized in Chicago nine years before District No. 6 was founded and six years before the Civil War. The story reads: "At the outbreak of the Civil War, under the auspices of Ramah Lodge, a massmeeting of Chicago Jews was called for the purpose of rais- ing money to recruit a company of Jewish volunteers to form a part of the 82nd Regiment of Illinois Volunteers commanded by Col. Frederick Hecker and Lieut. Col. Edward S. Solomon. The meeting was a great success. The sum of eleven thousand dollars was promptly subscribed, from which fund a bonus of one hun- dred dollars each was given to one hundred and four men enlist- ing in the company. With one exception, all of the officers of the company were Jews and they achieved a splendid record in the war. "Shortly after the enlistment, brothers Henry Greenebaum, Abra- ham Hart and Joseph Frank went to Camp Butler, near Spring- field, to deliver a regimental flag which had been made by Jewish women whose husbands and brothers were affiliated with Ramah Lodge. The flag was entrusted to the Jewish Company, Company C, and that same flag was carried throughout the war by a Jewish soldier named Levi. "A committee of Ramah Lodge was very active all through the war in seeing to it that the families of the married men in the company were properly taken care of and also carried on a re- cruiting office to secure recruits. "On June 17th, 1865, the 82nd Regiment returned to Chicago. The flag was riddled with bullets and out of a thousand members of the regiment, only two hundred and fifty returned.' , The first really important work the B'nai B'rith undertook was 83 CHICAGO AND ITS JEWS a campaign against the exploitation of Jewish peculiarities of speech and dress, as these were caricatured on the stage and in print. The movement was originally organized by Hugo Pam, of Chicago, before he became Judge. After some successful attacks on this practice, Mr. Pam was offered the cooperation of B'nai B'rith. Finally the work was taken over entirely by the Order and incor- porated into its program. For a score of years now the B'nai B'rith has been protecting the Jewish name and reputation. It prevailed upon actors to abandon the practice of ridiculing and caricaturing the Jew for the amusement of their audiences. The so-called "hu- morous" publications have ceased making stupid jokes at the ex- pense of the Jew. And the press no longer designates the race and nationality of a Jewish criminal, any more than it does in the case of a non-Jewish criminal. All of these changes were brought about through the strenuous efforts of the Anti-Defamation League, an off-spring of the B'nai B'rith, born in Chicago. The next step, which I consider the all-important one, is the "Hillel Foundation." In his inaugural address, in 1900, Leo N. Levi said: "It has been said that we are entering upon a new era in the destiny of the Jew. I believe that, I believe it firmly. I stated years ago that I believed that the salvation of Judaism was the American born Jew. I have travelled over this land and I find our young men and our young women, unversed as they are, in the old tradi- tional forms and ceremonies, strangers to the ritual around which cling so many tender memories, in the minds of our older people, yet animated, inspired and uplifted by the quickening love which they bear to the old ancestral faith and craving for a media of expression for that feeling. They seek it in good work, in charitable deeds, in the amelioration of the conditions of our fellow men; and I believe when we bring to them our mission which has sustained us so long, when we make apparent that here is the field for their activity, we will gain from them that cooperation in the need of which we so sorely stand. But we must carry our wares to them, we must inspire them with the courage that has sustained us, and 84 THE B'NAl B'RITH MAKES PROGRESS with the fusion of new spirit and new energy and new aspiration to create a new epoch, not for ourselves but for the people for whom the Order stands — and it now does stand for the people. The greatest organization among Jews known in the history of the world, spread over the world, conducted by representative men, it stands for the Jew and Judaism." These words are the expression of a man who saw in Judaism a loftier purpose than mere charity and philanthropy and a richer formula than dogma and creed. His vision was almost that of a prophet, as it revealed a future in which the basic principles of Judaism would be known, understood and practiced by all Jew- ish children. And what a beautiful and earnest plea is his in be- half of the young generation! It took much time before the members of the Order finally harkened to the words uttered by their president. During this time great changes had been wrought in the life of the Jew in the United States. The children and grandchildren of the immigrants of the eighties had grown into men and women who had been and were being educated in the colleges and universities. Here and there were gaps made by some of these young people who had left the Jewish ranks. But most of our children have been miraculously saved. They possess the spirit of youth, and particularly, of Jewish youth. It is they who were most instrumental in transforming into reality that which Leo N. Levi visualized, the "HILLEL FOUNDATION." The "Hillel Foundation" is the noblest enterprise in the long history of the B'nai B'rith and I am not unmindful of the stu- pendous tasks it accomplished in arresting pogroms in Russia, Rou- mania and Poland. God knows the magnitude of that great work! And yet, it dealt only with the physical safety of the Jew. The "Hillel Foundation" deals with his soul, with the very essence of life, the life of a people, the life of the Jew. The "Hillel Foundation" is the store-room wherein is being preserved Jewish culture, Jewish talent and Jewish genius. It is really the only means by which we can retain the very flower of our youth unto ourselves. If I seem to wax eloquent on this 85 CHICAGO AND ITS JEWS subject it is because of my unbounded admiration for its work. I know the Hillel groups from personal contact. I have had in- timate acquaintance with the functioning of this institution. In the past several years I have had occasion to visit some of the universities in which Hillel Foundation has its roots and is exer- cising its healthy influence over the Jewish student body. I met young men and young women who came to the university with- out any knowledge of Judaism; who believed that "Judaism was not a religion but a curse." By coming in contact with "Hillel Foundation" their entire mental attitude was changed. They began to know and appreciate Jewish ideals. Now, they are laboriously toiling to expand and interpret the culture of their forefathers which was heretofore unknown to them, for their fellow students. If the B nai B nth had accomplished nothing more than the estab- lishment of the Hillel Foundation, Dayonu! The Hillel Founda- tion too is a child of the sixth district. The B'nai B'rith is now a great force in American Judaism. We must forget, therefore, all the errors it committed in the long ago and admire it, appreciate it and respect it for what it is now. The following is the list of presidents who served district num- ber six, from the time of its organization in 1868, down to the present day: Henry Greenebaum, three terms, Simon Rosenfeld, Doctor Bernard Felsenthal, E. C. Hamburgher, Adolph Moses, who held the office for two terms, Louis Rindskopf, Herman Felsenthal, Henry Ullman, Charles Koziminski, R. Reichman, David M. Am- berg, Philip Stein, Samuel Woolner, Adolph Freund, Adolf Kraus, Adolph Loeb, Bernhard A. Lange, Samuel Klein, Samuel Taussig, Harry Swimmer, Henry Herman, Leon Schlossman, Maurice M. Hauseman, Israel Cowen, Albert Salzenstein, Samuel Folz, Doctor Aron Norden, Sigmund Lubliner, Bernard Ginsburg, Max Ascher, Adolph Loeb, Sigmund Livingston, Jacob L. Strelitsky, who was re-elected, Adolf Kraus, Isaac Goldberg, Julius H. Meyer, two terms, Gus. M. Greenebaum, Jonas Weil, Adolph D. Weiner, Maur- ice Berkson, William Wilhartz, Sylvan E. Hess, Charles L. Aarons, Benjamin J. Samuels, Doctor Haim I. Davis, Edward Sonnenschein, 86 ROMANCE IN HISTORY Hiram D. Frankel, Doctor Harry A. Kraus, Rabbi Eugene Mann- heimer, Henry Monsky, Gustavus Loevinger, Ben Samuels, Charles D. Oreckovsky, Sam J. Leon, Julius Kahn, Robert C. Lappen, Gottfried B. Bernstein and Leo Reitman. A few men have been honored with the title of honorary presi- dent: Morris M. Hirsch, A. B. Seelenfreund, Benjamin Braun, Solomon Levitan, Edward Lichtig, Ben S. Mayer and Arnold Wolff. XXVI ROMANCE IN HISTORY On January 5th, 1895, a captain of the French Army was public- ly degraded in the courtyard of the Ecole Militaire, in Paris, in the presence of five thousand soldiers and an army of news- paper men. Although the incident shook France to its founda- tions and kept it in a feverish state for five years, it would have resulted in nothing more than simply another "French Affair," with no special historic significance, had it not been for several circum- stances. The degraded and condemned captain was a Jew, Alfred Dreyfus by name. Dreyfus had protested his innocence, but the tumultuous political conditions of France demanded a scapegoat, a role in which the Jew is all too expert, and so the drums rolled out a thunderous beat to smother the voice that cried for justice. But the voice soared above the rolling of the drums and fell on ears which proved more sensitive than those of the five thousand soldiers gathered in the courtyard. Among the numerous reporters and foreign correspondents who pushed their way through to the courtyard of the Ecole Militaire, to witness the spectacle was the correspondent of the "Neue Freie Presse, ,, a prominent European newspaper, published in Vienna. This man was a Jew, but one upon whom Jewish consciousness had been forced more by the Anti-Semitism which he so often encountered than by a racial or national interest. His name was Theodor Herzl. He was deeply moved by the drama which culminated in tragedy for the poor Jewish captain who was condemned to life imprisonment on Devil's 87 CHICAGO AND ITS JEWS Island. He saw the farcical trial and the unchallenged speed with which the judges proceeded to condemn him. Herzl also watched the subsequent events and became thoughtful at the readiness with which the world accepted his guilt, simply because he was a Jew. Most painful to Herzl was the attitude of his fellow Jews toward the whole affair. How little they realized that through Captain Alfred Dreyfus a blow was aimed at all the Jews of the world! Idealist and dreamer that he was, the helpless plight of his brethren set his brain afire. He decided he must do something at once to rouse the Jews from their lethargic indifference. He did not know of the existence of Doctor Leo Pinsker's "Auto-Emancipation," of George Eliot's "Daniel Deronda" nor even of "Rome and Jeru- salem" by Moses Hess. He set to work, and created the "Juden Staat" (The Jewish State) a pamphlet containing the theories of all three writers. He had it published in a small limited edition, and distributed it only among his intimate friends. Many of them openly ridiculed him, calling him dreamer and visionary. Those who were sympathetic to the idea and considered his theories sane and sound tried to discourage him, because of their genuine friend- ship for him. They saw in Herzl a man of great talent who was destined to rise high in the literary world. They were anxious to have nothing distract him from his course, nothing impede his flight upward. But Herzl, like Ferdinand Lassalle passionately exclaimed: "Ich Kann nicht mehr Zuriick, mich treibt der Geist!" (I can retreat no longer, I am driven by the Spirit.) Thus the Dreyfus affair and a few less dramatic incidents gave birth to the modern Zionist movement. The stirring events of the Dreyfus case, together with the new proclamation of a "Jewish State," a homeland in Palestine, did not fail to impress Chicago Jewry deeply. Strange as it may seem, the "New Hope" passed over New York and all the other eastern cities and made straight for Chicago. This was the first city in the western Hemisphere, to organize a Zion society. Under the banner of the "Herzl Dream," Bernard Horwich, Harris Hor- wich, Leon Zolotkoff and E. N. Zoline founded the first in Amer- ica, on the well defined plan of political Zionism. 88 ROMANCE IN HISTORY There is prevalent a general belief that Orthodox Jewry opened wide its arms to embrace Zionism and Reformed Jews opposed it. It is not difficult to trace the origin of that fallacy. Ever since Israel went into captivity he has waited for the coming of the Messiah which meant to him the return to the land of his fore- fathers. With the advent of Moses Mendelssohn and the school of Reform Judaism, the belief in a Messiah was abolished and the hope for a return to Palestine was abandoned. Every allusion to a future Zion was eliminated from the new prayer books introduced into the Reform Temples. Hence, it was reasonable to assume, that Zionism would appeal to Orthodox Jewry and would be strongly opposed by the Reform movement. As a matter of fact, this is what actually happened: Reformed Jewry did refuse to ac- cept the new Herzelian Decalogue for the reasons stated and also, because according to the Mendelssohnian idea Judaism is only a religion, with a mission to preach among the nations of the earth but with none of the elements that constitute a national body. Real Orthodoxy on the other hand, could certainly not subscribe to Zionism because Doctor Herzl did not speak in the name of God. He was modern and was not conversant with the holy tongue. He could perform no miracles and possessed none of the attributes with which Talmudic mystics endow the Messiah. In certain quarters Herzl was likened unto Sabatti Zevi, the false Messiah. Indeed those who first accepted Herzl and his plan for solving the Jewish problem, were neither Reform nor Orthodox, but were mostly rationalists, men of the type of Max Nordau, Israel Zangwill and the brothers Mormerock. In Chicago, it was Leon Zolotkoff who first responded to the call of Doctor Herzl. Bernard and Harris Horwich came next and with them came most of the Maskilim. A student of group-movements and mass-psychology, ZolotkofT observed the strong influence which fraternal societies exercised over the masses. He concluded therefore that to carry on an effec- tive propaganda in behalf of modern political Zionism, it would be well to organize the movement on the plan of a fraternal Order, with a ritual that would teach the ideals of Zionism with some 89 CHICAGO AND ITS JEWS secrecy and a pledge: "May my right hand forget her cunning, if I ever forget thee, Jerusalem!" Ps. 137. To permit no waste of time, while working out the details of such a body, Zolotkoff, and his followers formed a temporary organization in the mean time with Bernard Horwich, president and L. Zolotkoff, secretary. After the first congress at Basle, in August, 1897, a National Zion- ist organization was founded in Chicago, under the name "Order Knights of Zion." Of this too Bernard Horwich was elected presi- dent and Leon Zolotkoff, secretary, E. N. Zoline was chosen orator in English and Harris Horwich orator in Yiddish. Branches were soon started in many of the midwestern states. The Organization concentrated its first efforts on the Orthodox Synagogues, but found the barriers there almost insurmountable. On rare occasions, when a Synagogue could be obtained for a propaganda meeting, the pleas for Zion fell on deaf ears and very often the speakers were denounced as "Apikursim" and "Missionaries." It is true that a few of the prominent Rabbis, in both camps, declared themselves fully in accord with modern Zionism — Doctor Gustave Gottheil, of Temple Emanuel, New York, and Doctor Bernard Felsenthal, Rabbi Emeritus of Temple Zion, Chicago, both of the Reform wing, and Rabbi Ashinsky, Rabbi Leventhal and Rabbi Abramowich, three of the most prominent Rabbis of Amer- ican Orthodoxy. But in both camps these pioneers were fought most bitterly by their colleagues. With the arrival of the Jewish National ideal, a new phenomenon appeared on the surface of Jewish life throughout the world: the recruits to the cause were mainly from among the ' young men and women. It was literally the "Children of the Ghetto" and not their fathers and mothers who were inspired by the message of the "Jewish State." XXVII INVASION OF FOREIGN TERRITORY Imperial nations build their Empires in the following manner: first they send the missionary with his Bible, then the army with 90 INVASION OF FOREIGN TERRITORY its guns and lastly goes whisky with its demoralization and de- pravity. Quite different was the method used by the children of Israel to build their Ghettoes: first they attacked the strong-hold of their objective and encamped thereon, next they set up a Taber- nacle. With the rapid increase of the Jewish population in this city, the Ghetto began perforce to spread. Its first expansion was west past Halsted street. Soon the Christian Churches on Maxwell street and its environs were metamorphosed into Jewish houses of wor- ship. The change was simple: down went the cross and up went the shield of David; out went the Pater Noster and in came the Ma Tovu. The change was simple, but where is the historian who will relate the story of the hardships that were endured in order to carry out the Mizvah of Tefilah B'zibur? In the middle seventies Jacob Friedman came to Chicago from Hungary and settled on the near north side. He engaged in the fur business and attained a considerable amount of success. Al- though a man of the world he was God-fearing and pious. He followed to the letter the commandment: "And thou shalt love thy God with all thy heart, with all thy soul and all thy might." When he found himself on the north side without nine other men of his faith in the immediate vicinity to make up a "Minyan," he sought out nine Jewish families from miles around and bade them come to his home for Friday night and Saturday morning — that they might pray in unison. After prayer he was their host at a table laden with choice viands and mellow wines to quiet their hunger and quench their thirst. For he was a kindly man and it gave him pleasure to surround his board with guests on the Sab- bath day; a custom which has prevailed throughout the centuries in every Jewish home. In the early nineties Friedman moved to the west side and soon busied himself in organizing a congregation. He was one of the founders of "Agudath Achim Anshe Hungary." The congregation purchased a church located on the corner of Maxwell street and Newberry avenue and converted it into a Synagogue. Once the Jews crossed Halsted street, the Rubicon between the 91 CHICAGO AND ITS JEWS old Ghetto and the outside world, there were no more barriers to stop them. In another decade they had invaded all the finest resi- dential parts of the west side. The Lawndale District, the neigh- borhood adjacent to Douglas Park, was inhabited by a non- Jewish population who might be called "die hard." They fought desper- ately but unsuccessfully against the invasion of a foreign element. A young, enterprising real estate operator, Sam Poliakoff, obtained control of most of the vacant property in the neighborhood, which was sparsely settled. He sold lots and built modern apartment houses. In a short time Douglas boulevard became the site of many Synagogues. A new conquest was made, a new invasion had taken place. The northwest side "Russian" community, which tried to trans- plant the culture of Charkow and Moscow into the United States, also belonged to the "die hard." At first this group organized a society under the name "Russky Druszestwo" (Russian Friends). It was its intention to be non-sectarian and they succeeded in ac- quiring two or three non-Jewish members, one of whom travelled under the title of "General." Soon, however, another more effective society came into being, composed of a younger element who recog- nized the inconsistency of clinging to the language and customs of a country which had driven them forth from its gates. And so these young men and women eagerly set themselves to learn American customs, to study the constitution of the United States and its his- tory. They formed a "Self Culture Club" and although most of them were working men and women, and wages were very low in those days, they rented quarters on North Wood street, south of Milwaukee avenue, and established club rooms. The club was con- ducted along lines similar to the "Self Educational Club." Bernard J. Brown, who has been practicing law in this city for the past thirty years, was the. leading spirit of the Self Culture Club. He was founder, president and general director. Miss Jennie March was the secretary. Among those who played an active role in the club were Fannie Schein, who is the present Mrs. B. J. Brown, Isador Horween and Rose Rabinoff, who is now his wife, Dr. Maurice J. Kaye and Mrs. 92 INVASION OF FOREIGN TERRITORY Kaye, who was then Anna Stein, Nathan Elson, Jacob Meislish, Max Rabinoff, Harry Horween, Fannie Netchen (Mrs. Harry Kara- sick), Tillie Horwich, Dr. Zan D. Klapper, Dr. William Lippman, Henry Silverberg, Charles Perlman, M. Rappeport and Dr. Max Salmonson. The enthusiasm of this immigrant group for educa- tion and culture was not dampened by the fact that they were too poor even to engage janitor service to care for their club rooms. When the windows needed washing or the floors scrubbing the feminine members were not too proud to undertake the task themselves. Lectures on various subjects were conducted weekly, and study circles, dealing mostly with Americanism, were led by men and women who were experts in their particular branch. The Jewish northwest side had religiously consecrated itself to culture, but sought for the most part to serve foreign gods. The culture for which Bernard J. Brown and his group stood was of a kind that was essentially necessary in those days: the Americanization of the Jewish-Russian "Intelligentsia." Of course, the term "Americanization" was the most abused and misunderstood word in the English language. To become Ameri- canized meant, to many of its advocates, to be thoroughly cleansed of every vestige of the culture which one might have imbibed in a different language, and to strip oneself of everything derived from another land, i.e., to speak no other language but English; to read no other literature but that of America and cherish no ideals but those that bore an American stamp. Bernard J. Brown was greatly imbued with that sort of an "Americanization." Not long after the Self Culture Club came into being, a new group made itself known in that part of the city. This group conceived the meaning of "Americanization" in its truer sense and gave it a different inter- pretation. To them "Americanization" was only a part of a general system of culture, and culture was an aggregate of the best ideals contributed by individuals as well as by groups. Every race and nationality gathered in the United States had brought some con- tribution to American culture. It followed therefore that in order to preserve a strong and healthy culture, no part of it could be 93 CHICAGO AND ITS JEWS abandoned or omitted. The greater the number of cultures fused together, the richer would be the one harmonious whole. The new group was led by Nicholas Pritzker, a lawyer by pro- fession and well known as a community worker. He came to the United States in 1880. His father's home was a place where the Hebraic and Hellenistic cultures met in perfect harmony. Nicholas knew little of religion, creed and dogma, but he retained all the finer concepts of Judaism; thus for him Americanization did not exclude the ideals which had molded his character nor the force which had built for him his inner and outer world, his Judaism. Together with three other men who have since played a prominent part in the Jewish community, he organized the "Northwest Side Kranken Unterstitzungs Verein," with no claim to idealism as a background. The original purpose of the "Verein" was social in- tercourse and mutual assistance; but it accomplished far more than it set out to do: it created and developed social leaders and com- munal workers and more than justified the time and labor that Nicholas Pritzker, Jacob Levy, Wolf Steif, and Louis Lefkowitz invested in it. XXVIII PATRIA MIA When a people has lost its independence, when its heroes have been taken captive, and its land laid waste, generations may come and go, centuries may pass, but the hope of regaining what it has lost never entirely fades. The yearning of the Jewish people for Palestine has no parallel in the history of mankind. After the last stand of their heroes under the leadership of Bar-Cochba, against the Roman legions, when every pulsation of a national life was silenced, every sign for a return was obliterated, and all hopes for Zion were abandoned, the spiritual leaders in Israel became alarmed, not alone for the loss of the Jewish national glory, but they had forebodings about the future of Israel. The loss of the homeland brought them to the realization that, scattered among the nations of the earth, Israel was bound eventually to forget God and the Torah, 94 ? ATRIA MIA and, from their point of view, the loss of the Religion would be a greater calamity even than the loss of Palestine with all its glory and splendor. To prevent such a disaster and to safeguard the teachings of Moses, the great religious minds of the time united in an effort to arrest the threatened catastrophe, and finally evolved a plan to create a SPIRITUAL Zion. It was the contemplation of this ethe- real homeland that kept Judaism alive through many centuries of persecution and is alone responsible for its survival. With the passing of the centuries, the longing for a return to the land of their fathers increased, but it assumed more and more of a mystical nature. The return was no longer expected to be accomplished in a natural way, through conquest, but the redemption would come by a miracle. The Messiah was losing human aspect and was fast becoming divine. When countless generations in the diaspora passed into eternity and the Messiah still failed to appear, the hopes of the Jew went beyond the grave. In the words of the poet Schiller: "Denn beschliesst er im Grabe den mueden Lauf, Noch am Grabe pflanzt er — die Hoffnung auf." It was said that the Paradise which the human being hopes to enter in the hereafter is built of all his unfulfilled desires. It is difficult to distinguish between the Jewish conception of his "Gan Eden" and his vision of the arrival of the Messiah. The "Juden Staat" of Doctor Herzl acted as a charm to remove the spell and arouse the mystic dreamers to reality; to remove the veil which had obscured their imagination, to rid their minds of superstition and restore to them the courage of Bar-Cochba and the spirit of the Maccabeans. Did Herzl accomplish what he set out to do? The student of Jewish History is bound to admit that whether Zionism, as dreamed by Herzl in the "Juden Staat" or in "Alt Neu-land," will ever be- come a reality is of no consequence. He brought to Israel freedom in the diaspora. He endowed them with a new strength and vigor, 95 CHICAGO AND ITS JEWS with new hopes and aspirations. He caused the dry bones, which the prophet beheld in his vision, to assume new flesh which began to quiver with new life. The message of Doctor Herzl wrought a great change in the spiritual life of the Jews wherever they dwelt. The erstwhile shaggy monster became a prince again. No longer cringing and singing the "Ma Yofith," no longer the ugly beast whom everybody hated and feared. Zionism straightened his back and restored his pride. The new idea as presented in the "Juden Staat" penetrated every corner of the earth, wherever Israel had found a refuge; and it inspired them with a new vitality. They commenced to participate in all movements that led to the betterment of humanity and they became leaders in matters concerning their own well being. They ceased to depend upon miracles and no longer waited for a salva- tion that would come from without. They now realised that what- ever the salvation was to be, it rested in their own hands. Since the lot of the Jews from Eastern Europe had been the hardest, under the despotism and cruelty of their inhuman masters, they were the first to realise what the message held for them; there- fore, they were the first who rallied around the banner raised by Doctor Herzl. Organizations were formed in every Ghetto; or- ganizations of men and women, of old and young. All were moved by the same thought, the same spirit: to destroy the chains of slavery and make the Jew a free man again, who could live his life in freedom and in peace, in his own homeland, on his own soil. Although Zionism first attracted the non-religious element in Jewry, its advent caused a return to Judaism. First, it brought about the renaissance of the Hebrew language; it next stimulated a desire among all classes of Jews to acquaint themselves with the history of their people; and lastly, the historic holidays in the Jewish calendar took on a new sacredness. Many old and young who had long parted from the ways of their fathers returned and a new spiritu- ality entered their souls. In Chicago, Zionism faced the strongest opposition from no less a person than the Rabbi of Sinai Temple, Doctor Emil G. Hirsch. Nevertheless, it made great progress, for under the leadership of 96 THE NEW SPIRIT Leon Zolotkoff and Bernard Horwich, assisted by a multitude of enthusiastic young persons, an effective propaganda was carried on throughout the mid-western states and the organization grew in numbers as well as in fervor. Every city in this section, small or large, had one or more societies, doing active work in the cause of Zionism. Before long, the immigrant Jews of America recognized that modern Zionism was the mainstay of Judaism, without which it was bound to perish. It is true, the opposition of Doctor Hirsch impeded its progress, at least in Chicago and its environs, but Doctor Hirsch was honest in his convictions and, while he was opposed in principle to a Jewish State in Palestine, he saw in the movement a great force; a revival of the moral, spiritual and re- ligious phases of Judaism; a revival which had not been seen for centuries and which neither the Temple nor the Synagogue could ever hope to accomplish. This revival, this stirring of the Jewish soul and especially the great enthusiasm displayed by Jewish Youth, could not but reconcile him — if not to the idea of Zionism — at least to the rebirth of Jewish ideals. Not infrequently, Doctor Hirsch even showed himself sympathetic to Zionism. On several occasions he addressed large Zionist gatherings and participated in special functions arranged by Zionists. Once I said to him: "Doctor, in spite of your outward bitter antagonism to Zionism, I believe that in your heart of hearts you are a Zionist." He smiled and replied: "I am not opposed to Zionism, but to some of the Zionists." It is my firm conviction that this was one of the occasions when "the truth was told in a jest." XXIX THE NEW SPIRIT Zionist societies sprang up in almost every city in Illinois, Wiscon- sin, Indiana, Michigan, Ohio, Missouri, Minnesota, North and South Dakota. These societies were affiliated with the Knights of Zion and were designated as "Gates." Each Gate paid dues to the parent organization in Chicago. The small income thus derived went to maintain a modest office and a small staff to attend to the 97 CHICAGO AND ITS JEWS office business. All other work, including the spreading of propa- ganda, was performed by volunteers. Chicago had a large number of societies, and at one time all Orthodox congregations were units of the Order Knights of Zion. The two outstanding "Gates" in the area of Chicago which left an imprint on Jewish culture which will not be obliterated for many decades to come were the K'dimoh Gate and the Clara de Hirsch Gate. The former was composed of young men brought to the United States in early childhood and thus recipients of the benefits of an American Public School education. The leaders of the Gate were Nathan D. Kaplan, Max Schulman, Dr. Robert L. Halperin, Nathan Sloan, B. S. Sloan, B. Plat, Hyman L. Meites, Samuel Gins- berg, Louis Ginsberg, Charles Ginsberg, Paul Braude, Dr. George Rosenzweig, Dr. B. E. Wolpert, Jacob Katzoff and Julius Katzofr". The first president of the K'dimoh Gate was Louis Herzfield. The "Clara de Hirsch Gate" was composed of young women, who, like the members of the "K'dimoh Gate," were brought up and educated in this country and instilled with idealism. Esther Wein- shenker, who became Mrs. Isidor Natkin, was its organizer and guiding figure, assisted by a corps of ardent Zionists which in- cluded Jennie Liebsohn, now Mrs. Max Schulman, Bertha Jerusa- limsky, who became Mrs. Harry Berkman, Miss Ida Roscoe, Miss Amilia Jerusalimsky, Miss Anna Liebsohn, Miss Sarah R. Bregstone and Miss Gertrude M. Bregstone. The two Gates pursued the same ideal, strove to attain the same goal, a Jewish homeland; but both had one other aim in common, to spread Jewish culture among the children of the immigrants. They engaged club rooms on Johnson street, north of Twelfth street, established a library of English books, mostly dealing with Jews and Judaism, and instituted lecture courses so that wisdom and knowledge might be disseminated throughout the Jewish settlement. That there was need for such activities was evidenced by the large audiences and over-crowded meetings. These meetings formed the nucleus of the Jewish Peo- ple's Institute, one of the largest social settlements, both in space and in importance, in the city. Another Gate of importance, during that epoch, was the "Volun- 98 THE NEW SPIRIT teers of Zion," composed of young men with military propensities, under the leadership of Maj. Davidson, Captain Herman Waiss, Captain I. Harris and later Dr. Gustav Blech, all military trained men. It procured headquarters, adequately provided with all neces- sary equipment for military drilling, and there entrenched itself to study the science of warfare. When war was declared by the United States against Spain, the Jews in this country were instantly aroused. Participation in the war would give them an opportunity to prove their loyalty to the country which had given them a home and a place of refuge. They would take part in a war to help two oppressed nations, Cuba and Porto Rico, gain liberty and independence against the yoke of Spain. But back of these two obvious reasons there was a third one, namely, a secret desire to avenge the thousands of Jewish martyrs who perished during the days of the Inquisition. These three rea- sons were sufficient to stir the heart of every Jew who was able to bear arms to a pitch where he was willing to give his life for his beloved United States and against his old foe, Spain. Three violent passions were now at work in the heart of the American Jew: patriotism, love of liberty and revenge. He answered the call to arms with a wholehearted spontaneity. The local recruiting stations were filled with Jewish lads who came to enlist in the war against Spain. The war spirit seized Chicago and, like everywhere else in the country, Jewish lads were among the first to go to the recruiting stations. The children of immigrants, and many immigrants them- selves, were impatient to pay their debt of gratitude, with their heart's blood if necessary. But the call issued by President McKinley was for 125,000 men only and, therefore, a very small percentage was chosen from the hordes who volunteered. Those who were favored by the god of war and were sent to the scene of action considered themselves fortunate. I pause here for a moment to reflect on the great change that has been wrought in the soul of the Jew in so short a time. The con- trast is amazing. In the land of the Czars he made every effort to escape military service; in the new land he freely offered his very 99 CHICAGO AND ITS JEWS life in return for the privileges he received. The peace loving dweller of the ghetto was eager to become a soldier, to share in the victory which he knew would be ours. As the number of men required was small, admission to the army or navy was almost impossible. Many of our youths were so des- perate that they joined the standing, under the usual contract of three years' service. The "Volunteers of Zion" exerted every possible effort and pulled all sorts of wires, but were unable to gain admission in either service. A certain Col. Koch, a retired officer of the United States Army, set out to organize a regiment of volun- teers. It was said that he was well connected politically, and was highly regarded in military circles, so perhaps his regiment would be accepted by Uncle Sam. The regiment was largely composed of Jews. The Volunteers of Zion made application to Col. Koch to be entered as a unit. However, Col. Koch's regiment did not see service in the Spanish-American war: it disbanded and many of its members sought to enter the war through some other means. With the dissolution of the Koch's Regiment the hopes of the Volunteers of Zion vanished. The most disappointed ones were the three commissioned officers, Major Davidson, Captain Waiss and Captain Harris, who were devoted to the cause of Zionism and had seen an excellent opportunity for effective propaganda through the rendition of service to their country. Dr. Gustav Blech succeeded in being sent to the front in his professional capacity as a physician. It is impossible to ascertain the exact number of soldiers Chicago Jews contributed to the war since the published statements vary greatly; and important names are missing from the roster of heroes. The lists are incomplete and we shall probably never be able to compute the share that the Jews of Chicago played in the Spanish- American War. 100 PART TWO I REVOLT OF THE IMMIGRANT TWILIGHT. The nineteenth century is breathing its last, gasping out its weary end as it is about to sink into oblivion, to join the countless centuries that have preceded it. The twentieth century waits on the threshold, ready to be ushered in as soon as the old one exhales its last breath. A harassed humanity, sick and tired of all the turbulent events imposed upon it by the departing century, is waiting impatiently for the new one to arrive, anticipating the happier things it holds in store. The two intervening decades, between the beginning of the east European influx and the close of the century, gave the immigrants ample opportunity to adjust themselves to their new environment. The process was expeditious and their accomplishments were in- credible; not alone in material advancement, but in education and culture as well. The Jew from Western Europe upon reaching these shores assigned himself first to the acquisition of wealth and next to the pursuit of culture and education. The east European immi- grant reversed the process for a reason wholly obvious. He had been denied in his native land opportunities for education, in spite of his great thirst for it. When he came to the United States and found the fountain of knowledge accessible to all, he rushed to it with eager avidity. His brethren from the Germanic countries had shared in the general culture of their birthplace and consequently were not so starved for education. Their first concern, therefore, was with their economic condition. By the end of the century the immigrants of the early eighties were emancipated economically and spiritually. They now endeavored to free themselves from the stigma of "receiving charity. ,, 101 CHICAGO AND ITS JEWS On an evening late in the fall of 1899 a meeting was held in Porges' hall, located on the corner of Jefferson and Maxwell streets. In the hand bills that announced the event bold type proclaimed that "a matter of great importance will be discussed by prominent speakers." That evening I happened to be in the neighborhood of the meeting and so I availed myself of the opportunity to learn what the "matter of importance" was and to listen to the "promi- nent speakers." I climbed three flights of stairs and entered a crowded hall filled with smoke. There were present as many women as men, but the latter puffed ungallantly at their cigarettes. Straining my eyes to peer through the dense, smoky atmosphere, I beheld at the far end of the room the slender figure of a man in his early forties, with a small pointed beard and gold-rimmed glasses on his rather prominent nose. He was neatly attired and his appearance made a favorable impression as he stood on the small rostrum beside a little table. It was evident that the man was functioning in a dual capacity: as presiding officer of the meeting as well as one of the "prominent speakers." I recognized him as Harris Cohn, an amiable and well-liked gentleman, whom we, his younger friends, were in the habit of addressing as "Colonel." He spoke in Yiddish and the first words that fell on my ears were as follows: "Friends, it is time that we break our shackles and free ourselves from the bondage in which we are held. The time has come when we must begin to fight for the honor of our fathers and mothers as well as our own. We must remove the stigma which our brothers place on us when they call us 'Shnorrers.' The only way we can accomplish that is by uniting to care for our own poor, so that they shall no longer be the recipients of alms and charity from our wealthy 'brothers,' the Reform Jews, who give us bread which poisons our souls. . . ." Harris Cohn finished and introduced the next speaker, H. M. Barnctt. H. M. Barnett trod the humbler walks of life and never cared enough about earthly possessions to take the trouble to amass them. He laid no claims to an education, although he had a fair knowl- edge of Hebrew lore and could read and write English. His entire 102 REVOLT OF THE IMMIGRANT life was consecrated to the weal of the Jewish community. No Jew- ish cause was promoted without him; no Synagogue was dedicated in this city without his presence; no institution was organized unless H. M. Barnett was in it. He died about four years ago, after having lived in Chicago for over forty years. He was an able Yiddish speaker, and knew how to arouse the feelings of his audience and stir their sympathies. He mounted the platform and he, too, spoke in Yiddish. He began with a quotation from the Selichoth: "'Cast us not aside when we become old. When our strength is exhausted, forsake us not!' " He then made a strong plea in behalf of an old people's home. The speeches called forth a burst of approval from the audience and at this meeting the foundation was laid for the Beth Moshav Z'keinim. The following directors were named: Harris Cohen, Jacob Kanter, Pesach Davis, Azriel Wolpe, Sam Steiner, Hyman S. Wolf, Jacob Berkson, Max I. Goodman, Sol Simon, Jacob Cohn, S. Arkin, Joseph Philipson, David Shapiro, R. Sweatow and Doctor Joshuha Ginsburg. At a subsequent meeting officers in the new or- ganization were elected for the ensuing year. Harris Cohn became president, Jacob Berkson, vice president, Joseph Philipson, treas- urer, William Cohn, recording secretary, and S. E. Newberger, financial secretary. In June, 1900, over one hundred feet of ground was purchased on Albany avenue, south of Ogden avenue, and the site was dedicated early in the fall of the same year. It is difficult to define the particular joy, the quickened beating of the heart, the proud raising of the head which came with the realization of a cherished hope. It could not have been the religious aspect of the Kosher home which caused it. Was it the joy of hav- ing cleansed ourselves from the stigma of "schnorrers" ? It may have been that, but there was something more. It was the marking of an epoch in the life of the East European immigrant that his limbs had grown strong enough so that he no longer needed the support of others. He could stand alone, work alone and care for his own poor and needy. The great climax came with the opening of the first bazaar in Medinah Temple, in the fall of 1900. It is to be regretted that in 103 CHICAGO AND ITS JEWS the "B. M. Z. Annals," a booklet issued on the occasion of the cele- bration of the twentieth birthday of the home, the bazaar is barely mentioned. For one tracing historic data of Jewish culture in Chi- cago, the bazaar of thirty years ago stands out prominently. For the first time in the history of Chicago Jewry the "West Side" turned out to be looked over and inspected. The whole thing was conducted with a simple dignity and the manners of the sons and daughters of the ghetto were impeccable to the most critical eye. The affair attracted wide attention and during the ten days of its progress not a few socially elite came to see the bazaar and the participants in the new "revolt." These "rebels" are an interesting group. There is Harris Cohn, the leader, with his retinue and aide de camp. First in command is Louis Ziv, chairman of the bazaar, and his assistants, Jacob Berkson and Joseph Philipson, who are everywhere at once, helping wherever they can. Nathan D. Kaplan, Doctor Kate Levy and P. D. Pollack are in evidence seeking news items for the "Bazaar News," of which they are the publishers, managers and editors. Miss Fay Sachs, who is to become Mrs. Her- man Reiwitch, reigns supreme over the gypsy booth where she reads the future from the palms of young feminine hands and from the deeply marked lines of masculine hands. The bazaar accomplished many things. Besides giving the outer world an opportunity to see what apt pupils we were, how quickly we acquired the polish and manners of the new country; besides the eleven thousand dollars net profit it yielded, it stimulated a deeper feeling and better understanding among the different groups of the immigrant Jews who brought with them their prejudices from the old country. Auxiliaries were started in every part of the city to help promote the "Beth Moshav Z'keinim." New strength and greater confidence was added to the project of building and main- taining the home for the aged when the little group of pioneers attracted to the project a number of well-known business and pro- fessional men and prominent women, such as Abraham Margolis, Barnett Faroll, Paul N. Lackritz, Mrs. Samuel Davis, Dr. M. L. Aren, George S. Pines, Israel Cowen, Maurice Burr, Isidor Segal, S. B. Komaiko, N. Baumgarten, Isidor Lasker, Mrs. Benjamin 104 REVOLT OF THE IMMIGRANT Davis, A. }. Harris, Harry Grossfield, August Turner, Mrs. Julius Stone, Mrs. Joshuah Ginsburg, Rabbi Jacob Turner, Dr. V. L. Schrager and Herman Molner. In the women's auxiliaries Mrs. S. Goldman, Mrs. E. H. Simon, Mrs. Morris Tower, Mrs. Ezra Cohn, Mrs. Julius Feldstein and Mrs. Kal Kalish played prominent parts. Abraham Slimmer, of Dubuque, Iowa, contributed twenty thou- sand dollars to the building fund and the dream of an old people's home began to assume the outlines of reality. The name "Slimmer" causes me to pause here to relate an inci- dent about one of the most remarkable men I ever met. Although he never lived in Chicago he was so closely allied with the philan- thropic institutions of this city that he may almost be regarded as a Chicagoan. I had often heard and read about the "lonely man" of Dubuque, but I did not meet him until I was sent to Dubuque during the World War to prevail upon Slimmer to make a sub- stantial offering for the war sufferers of Eastern Europe. I was also to make a similar appeal to the Jewish community of that city. A committee called upon me at my hotel and undertook to show me the town. As we entered their automobile one of the committee exclaimed: "There is Mr. Slimmer!" I looked in the direction he indicated and saw an old man walking at a gait rather brisk for a person of his age. We crossed the street to overtake him and I had time to note his appearance. His attire was old and shabby; it was impossible to discern the original color of his coat now rusty with age. His trousers must have been a brown corduroy in their for- gotten prime, but they, too, had assumed that indiscriminate shade that comes from long wear. His hat, a Buffalo Bill sombrero, was out of style, out of shape and faded out of color. A trumpet-like device hanging around his neck revealed to me what I did not know before, that he was deaf. On being greeted by us, he immediately seized the little trumpet and adjusted it to his ear. I was introduced to him and he addressed himself to me, say- ing, "I should like to have you as my guest, but you would not enjoy my mode of living. Do me the honor of taking at my expense the best room at the hotel. Avail yourself of all the comforts the place affords and charge it to me." I told him that I had a message 105 CHICAGO AND ITS JEWS for him. His first inclination was to go with me to the hotel to transact our business, but he soon changed his mind and invited me to come instead to his home. I shall spare my readers a descrip- tion of that "home," as well as an account of the difficult task I had conversing with him for hours through the medium of the trumpet. Suffice it to say that the house was the worst hovel that I ever en- tered. During my one day's sojourn in that city I called on him three times at his urgent request. Each visit lasted not less than two hours. Of course, my purpose in these calls was to fulfill my mission to the best of my ability and get as large a sum as possible. His first offer was three thousand dollars; I had asked for fifteen thousand. He told me that he had met Judge Julian W. Mack, who spoke to him on the same subject, and later Mr. Morgenthau, whom he met in St. Louis. They both tried to "work him" for a larger sum, but this was the amount he decided upon and he would give no more. In the course of our conversation he said : "They consider me a multi-millionaire; they overestimate my wealth. The truth is, my income is fifty thousand dollars annually. It takes me fifteen hundred dollars a year to live on and the balance I distribute among philanthropic organizations." Before I left him he promised to send twelve thousand dollars to the committee in New York. On my return, a letter from Mr. Morgenthau, expressing his appreciation for my successful efforts, was sufficient evidence that my endeavors were not in vain. II NEW ASPIRATIONS With the birth of the new century, the older immigrants gradually forgot the dark and fearful days they had lived through in another country and began to think of America as their homeland. They now sought to take part in all things concerning the welfare of this country. A strong desire awakened in them to become Ameri- can citizens; to participate in the political life of the nation and be directly represented in the legislative, executive and judicial depart- ments of the government. 106 NEW ASPIRATIONS Up to that time very few Jews had taken part in practical politics, in Chicago, and of those few William Loeffler was one of the most prominent. He was active in Democratic circles, not as a Jew, but as a representative of the Bohemian element. The seventh ward, where the first west side Ghetto was established, was bisected by railroad tracks; the north side of the tracks was thickly settled by Jews and the south side was occupied by Bohemians. William Loeffler lived south of the tracks. Coming from Bohemia, he lived among the Bohemians, associated with them and finally married a Bohemian girl. He entered politics and was elected Alderman of the ward. The Jews contributed very little to his political career, as most of them were not even naturalized. With the new turn of things, when the Jews rapidly sought citizenship and exercised their right of the ballot, William Loeffler, by reason of being a Bohemian and a Jew, also by virtue of his long experience in politics, became the leader of his ward and eventually a leader of his party. Conditions in the eighth ward, which was immediately west of the seventh, were exactly like those in the neighboring ward. The north side of the ward, which had previously been inhabited by members of the Celtic race, was fast becoming a Jewish settlement. The south side was populated by Bohemians. Adolph J. Sabath, a Jew born in Bohemia, was the representative of William Loeffler in the ward and had a similar advantage over those who in the course of more than three decades attempted to contest his leadership: he had the combined support of the Jews and Bohemians. When a Jew anywhere in the city sought political favor, he had to have the sanction of these two, without which he could accomplish nothing. Early in the summer of 1900, the Democratic leaders of Illinois convened to nominate candidates for Governor and other state offi- cials. The old strife between Cook County and "Down State" again asserted itself. The Cook County delegates came to the convention with their candidates for Governor, while those from "Down State" were as determined to nominate a candidate of their own. It was anticipated that the meeting would be the scene of a lively combat between the two factions. The convention was called to order and after a few preliminaries a "Down Stater" arose and delivered an 107 CHICAGO AND ITS JEWS eloquent speech, eulogizing the virtues of his candidate, but care- fully withholding his identity until the very last words of his speech. Excitement converted the Convention hall into a bedlam when the speaker finally pronounced the name of Samuel Alschuler of Au- rora. Other speakers mentioned other names for the high honor of Chief Executive of the State. The great climax was reached when the balloting was over and the chairman announced the result of the vote, which gave Alschuler the nomination for the coveted office by an overwhelming majority. To the citizens of this great commonwealth the candidate was little known, except to those who were more or less interested in the proceedings of the state legislature in Springfield. They knew him as a member of the lower house, where he represented the Aurora district. He was finishing his second term and was the floor leader of the Democratic wing. The press regarded him as very capable and honorable and often commented editorially upon his loyalty to the people. He was never identified with any Jewish affairs and for some time after his nomination the question as to whether he really was a Jew was widely discussed by the Jews of the state. However, in the very beginning of the campaign, Samuel Alschuler removed all doubt from the minds of the voters by pro- claiming his race and descent. Richard Yates, the son of a war Governor of this State, was the nominee of the Republican party. The contestants were about evenly matched in brilliance and cleverness, and interest in the out- come of the campaign ran high. As in all contests of this kind, this one was not without the usual bitterness and "mud slinging," but was not engaged in by the principal combatants. For some unknown reason, a certain dignity surrounded this campaign. I well remember one of the pleasant incidents which helped to en- liven the campaign: Late in the summer of that year, the City Press Bureau chartered a passenger steamer which they styled "The Ship of Truce" and arranged an excursion on Lake Michigan for afternoon and evening. All the candidates for county and state offices, of every party, were invited to make the five-hour voyage. They all came with their families and friends, and the boat was 108 NEW ASPIRATIONS quite crowded. When the wings of night spread their darkness across the water, the venerable Judge Bradwell constituted himself as toastmaster over a foodless and drinkless table and called upon the various candidates for brief talks. Before calling on the first speaker, he jokingly observed: "Just think what would happen to the great State of Illinois if this vessel were to sink to the bottom of the lake. It would be bereft of Governor, Treasurer, Secretary and Attorney General; and Cook County would be left without a Sheriff and a State's Attorney." Richard Yates rose to speak; he continued in the same fantastic vein and said : "I, too, have thought of the great calamity that would befall our great State if this vessel should sink; but, being as I am a man of action, I did not abandon myself to mere speculation. When the thought occurred to me, I made my way at once to the Captain and inquired what precaution he had taken in the event of such a catastrophe. He replied : 'None. In case of such an emergency, I should be compelled to throw a few hundred people overboard.' I was greatly distressed and tenta- tively broached the question: 'Er . . . how would you be governed in your choice?' And, gentlemen and also my worthy opponent" — bowing to Mr. Alschuler — "you can not imagine my relief when he announced 'I would take them in alphabetical order.' ,! Samuel Alschuler was defeated, but by his conduct during the campaign he won the admiration of every fair-minded citizen in the State. He ran far ahead of his ticket and never before in the politi- cal history of the United States was a defeated candidate so highly regarded by all classes of men as was Samuel Alschuler. Samuel Alschuler was born in Chicago, November 20, 1859. He first saw the light on the spot where Marshall Field's wholesale house has stood for more than forty years but which is now in the process of destruction. He is the son of Jacob and Caroline Alschu- ler. When he was two years old his parents moved to Aurora, a town forty miles southwest of Chicago. With his sister Clara and his brothers George and Ben, he attended elementary and high school in that city. Later he read law and was admitted to the bar; he established a lucrative law practice in Aurora. In 1893 Governor John P. Altgeld appointed him a member of the Board of Claims; 109 CHICAGO AND ITS JEWS he was succeeded in that office by his brother Ben. In 1896, he was elected to represent his district in the State Legislature and was re- elected in 1898. Again he was succeeded by his brother Ben. After his defeat for Governor he came to Chicago to join the law firm of Kraus and Holdem and he established his home here. In 1915, Samuel Alschuler was appointed by President Woodrow Wilson a Judge of the United States Circuit Court of Appeals in the seventh district. This district comprises the States of Illinois, Wisconsin and Indiana. Two years later additional honors were conferred on him; he was named Administrator for the packing industry. Among the many duties this office involved was the arbitration of all wage disputes and supervision of labor conditions. These were in addition to his judicial duties and became an ex- tremely ponderous load for one man to carry, but as the additional task was a war measure, Judge Alschuler shouldered his burden without complaint and assumed the obligation to serve his country. The handling and adjusting of labor problems is at best a thankless task, because it is impossible to please both sides in such a contro- versy. Judge Alschuler's even temper, his fairness and passion for social justice, his penetrating mind gained him the respect of all persons with whom he had occasion to deal in his capacity as arbiter during the four years he served in that position. In 1922, President Harding appointed him a member of the Fed- eral Coal Commission. His plea that his judicial duties did not allow him the time that the new office required went unheeded. The President insisted that because of the importance of the Com- mission he must have a man of Judge Alschuler's type. He finally accepted, but resigned four months later, after his marriage to Miss Ella Kahn, a capable social worker and a brilliant leader in wom- en's club activities. It is refreshing to hear this great man and renowned Judge speak of the three women who constitute his entire universe. Caroline, his ninety-two year old mother, is the central figure in his life. Every Sunday, for the past thirty years, he has travelled to Aurora to pay homage to the mother whom he adores. It is amazing to see this man, who knows every phase of life and whose experience as 110 LAND OF OPPORTUNITY a lawyer and as a judge should have robbed him of all sentiment, become a child again when he talks of his mother. Clara, his sister, inspires him with love and admiration for the sacrifices she laid on the altar of filial love. She has allowed the destiny that belongs to womanhood to pass her by that she might give all of her time to the care of her mother. When he speaks of his wife he is too modest to express his deep love for her. All he says is: "She has filled my life with joy and happiness," but his eyes give expression to a love sonnet. Ill LAND OF OPPORTUNITY On the occasion of Joseph Sabath's inauguration as Judge of the Municipal Court of Chicago, in 1910, Judge Julian W. Mack deliv- ered the oration in a crowded courtroom, in the presence of the many relatives and friends of the new Judge. He chose for his subject "The Land of Opportunity." No subject could have been more appropriate to the occasion. The life story of the two Sabath brothers, Congressman Adolph J. and Judge Joseph, although ro- mantic in character, is not unusual in this country, where such meteoric careers are so numerous that they no longer astonish one. Congressman Adolph J. Sabath rose in traditional manner from poverty and obscurity to a position in the public eye where for more than a quarter of a century he has rendered service particularly to the foreign-born. In the early eighties of the past century, there lived in a village in Bohemia Joachim and Barbara Sabath, with their six sons and five daughters, the oldest of whom was seventeen years old. Very often there was not enough food to satisfy the eleven hungry little mouths. The oldest son of the family was bright and intelligent. He realized the great hardship his father and mother had to bear and he resolved to go out into the world and earn enough money to lighten their burden. He went to a large city in Bohemia, but the opportunity he sought was not there. He returned to his father's home, but later in the same year the seventeen year old Adolph, ill CHICAGO AND ITS JEWS together with his younger brother Jacob, left the land of his birth to come to Chicago. He wasted no time, but tried his hand at all sorts of odd jobs in an effort to eke out a livelihood. He finally got a job selling shoes on Halsted street near 18th street. He worked diligently, lived economically and saved enough money after a year to send for a sister and his brother Joseph. In 1886 he was able to send for his brothers Morris and Gus, and in '88 his father, mother and the rest of the family came to America. Although a mere youth, Adolph, instead of waiting for opportu- nity to knock at his door, created opportunity for himself. While working arduously during the daytime he spent his evenings in hard study, at first to acquire the knowledge of the English lan- guage and next to master the intricacies of the principles of juris- prudence. In 1891, Adolph J. Sabath was admitted to the bar and less than three years later Governor Altgeld appointed him a justice of the peace. In 1897, when Carter H. Harrison Jr. was elected Mayor of Chicago, he appointed Adolph J. Sabath a police magis- trate and assigned him to the Maxwell street police court. In the four years that followed, the entire personnell of that judicial tribunal was exclusively Jewish: Adolph J. Sabath was Judge, Emanuel Abrahams clerk, Morris Lawrence bailiff and I was the city prosecutor. The situation was an interesting one and strangely reminiscent of a tribunal in ancient Palestine. Under the circum- stance many strange dramas were enacted in that court. On one occasion, a Jewish woman was arrested, charged with a serious crime; she engaged a Jewish lawyer to defend her. He called for a jury trial and the case was continued, as was customary in such trials, to the following Saturday morning. Many of the people in the neighborhood, mostly Jews, were in the habit of congregating in the courtroom on Saturdays, to listen to the proceedings. The bailiff selected a jury from among the spectators ; the required num- ber was accepted and they were all Jews. The defendant was found guilty and was sentenced to serve six months in the House of Correction. A few days later an application was made on her behalf to the Mayor for a pardon. After a careful examination of the records, the Mayor exclaimed: "The defendant, her attorney, the 112 LAND OF OPPORTUNITY entire personnel of the court and every member of the jury are all Jews, but you come to me, a Gentile, to ask me to interfere with the verdict. I refuse to act the Shabbath Goy, let the verdict stand!" In 1904, Adolph J. Sabath was nominated for Recorder of Deeds of Cook County, by the Democratic party. Abel Davis, who re- turned from the Spanish-American War with the rank of First Lieutenant, was nominated for the same office by the Republicans. Regardless of the outcome of the election, Cook County was des- tined to have a Jew for Recorder. The Jewish voters, freed from the dilemma of having to choose between a Jewish and non-Jewish candidate, cast their support in favor of the nominee of the Repub- lican party, which seems to have been the political faith of most of the Jewish immigrants in those days, and Sabath was defeated. Two years later, when the Justice of the Peace System of Chicago was abolished and the Municipal Court established in its stead by an act of the legislature, Sabath was nominated by the city conven- tion for one of the Judges of the new court. A few days later his congressional district nominated him for Congress. He could not run for both offices, and had to choose between the two. The con- gressional district was nominally democratic and the chances of being elected were greatly in his favor, while the outcome of a city election at that period was extremely uncertain. He decided, after due consideration, to decline the judicial nomination and seek con- gressional honors. He was not only elected, but re-elected again and again and is now completing his twelfth term. Nominally he represents only the fifth district of Illinois, but actually he is the Congressman for all the foreign-born elements in the United States and has been particularly zealous in working for the interests of the people of his own race. Because of his sincerity and ability he has gained recognition as a specialist in certain legislative measures. He is expert in all kinds of legislation pertaining to immigration, an avowed enemy of the eighteenth amendment and a champion of the rights of the common people. Adolph J. Sabath is also a leader in local democratic politics and for many years has occupied the position of Chairman of the Cook 113 CHICAGO AND ITS JEWS County Central Committee. His support enabled many Jews to achieve high political honors. Joseph Sabath, a younger brother of the Congressman, was born in 1870, and came to the United States at the age of fifteen. In order to help his brother Adolph care for the other members of the family, he had to deny himself the fulfillment of his chief ambi- tion, to attend school in this country. Thus he, too, like Adolph, burned the midnight oil and industriously studied at night after a day of toil. In 95 he entered the Chicago College of Law, a branch of Lake Forest University, and in the spring of '97 was admitted to the bar. He immediately set out to pursue the practice of the legal profession. Possessed of an exceptional facility for cultivating friendships, he found the road not too hard and proved a success from the very beginning. In the fall of 1910, when both parties selected candidates for the Municipal Court to be placed on the primary ballots, Joseph Sabath filed an independent petition and was nominated. At the election that followed, he was among the very few Democrats that were elected. With a few exceptions the entire Democratic ticket was defeated. Shortly before his six year term expired, one of the judges recently elected to the Superior Court died. The Governor had the power to appoint a successor to fill the vacancy until the next regu- lar county election; Governor Edward F. Dunne appointed Joseph Sabath to fill the short term. At the next regular election, which was in the fall of the same year, Judge Sabath was elected Judge of the Superior Court to succeed himself. He was reelected in 1922 — and again in '28 — each time with overwhelming majorities. During his fourteen years in the Superior Court he has heard mostly matri- monial difficulties in the divorce court. His humanitarianism, his knowledge of human nature and his faith in the preservation of the unity of the family have made him the foremost jurist in that branch of jurisprudence which touches the very foundation of our social structure. He has often been considered as proper timber for the position of Mayor of Chicago. Joachim Sabath did not live long enough to see the glory of his two sons; he died shortly after he came to the land of opportunity; 114 THE INFLUENCE OF FRATERNAL ORGANIZATIONS but Barbara, their mother, lived to an old age and rejoiced with her children in their success. IV THE INFLUENCE OF FRATERNAL ORGANIZATIONS Leon Zolotkoff was not alone in realizing the powerful influence the Lodges were exercising over the masses. Nor was he the only one to apply this influence to a higher and nobler purpose; to utilize its power to carry on propaganda for Jewish Nationalism. An or- ganization of a different type and with tendencies opposed to Zion- ism — the Jewish Socialist movement of America — was equally alert to the psychology of the masses and sought a medium through which to interest the Jewish working class in the principles of Socialism. After considerable study its leaders decided to adopt the same instrument for its purpose. While Leon Zolotkoff was work- ing out his plans for the Order Knights of Zion, the Socialists of New York were busily engaged in organizing the "Arbeiter Ring" (Workmen's Circle). The Arbeiter Ring had all the elements of the fraternal lodge. It went much further than the Order Knights of Zion. The latter imitated the fraternal lodge in form only, but in substance it was merely a means for disseminating propaganda; while the former was genuinely fraternal both in form and in substance. It em- braced the ceremony and allowed all the material benefits which such Orders gave to their members, such as sick benefits, unemploy- ment benefits and life insurance. It has branches all over the United States. It first reached Chicago in 1903, when branch number 32 was founded here. The "Lassalle Political and Educational Club" was not only the foundation of the Jewish Social-Democratic Party, of Chicago, but also of the Arbeiter Ring. In its last endeavor the Lassalle Club legislated itself out of existence and became part of the Arbeiter Ring. Since the first day of September, 1903, thirty-one additional branches and eight women's auxiliaries were started in the Chicago district, with a total membership of forty-three hundred. The large, 115 CHICAGO AND ITS JEWS imposing building on the corner of Ogden and Kedzie avenues, once known as "The Douglas Park Auditorium," is now the prop- erty of the Chicago branches of the "Arbeiter Ring" and is known as the "Labor Lyceum." It is used exclusively by the members and their families for meeting purposes, and as a cultural and educa- tional center. Early every fall an executive committee, composed of representative members of all the branches and auxiliaries, works out a program of lectures and other intellectual entertainments for the fall and winter season. The Chicago branches maintain four schools with an average daily attendance of three hundred pupils in the higher grades, and five junior schools. The studies are car- ried on in Yiddish and particular emphasis is laid on Yiddish literature. The Circle sponsors an adult choral society of one hun- dred male voices, and a larger choir of children's voices, all under the direction of a trained paid instructor. The Chicago branches also maintain a summer camp in South Haven, Michigan, which accommodates one hundred and fifty children and one hundred adults. Three teachers, a singing instructor and a life guard are in constant attendance during the summer season. In September, 1928, all the radical and progressive organizations united to celebrate the twenty-fifth anniversary of the founding of branch number 32. It was one of the most auspicious events in the history of the Jewish labor movement in Chicago. In celebration of the event, a neatly composed booklet outlining the history of the "Arbeiter Ring" in Chicago was prepared. In it the ablest journal- ists of the socialist press relate the history of its beginning in a manner free from egotism and ostentation — a refreshing deviation from the method of leaders in other movements. V THE WEAVING OF A DREAM Bernard Horwich was the President of the Order Knights of Zion, but Leon Zolotkoff was the Secretary of State. He possessed two qualities indispensable for great statesmanship, an imagination to visualize the fulfillment of his ideals and a keenly analytical mind. 116 THE WEAVING OF A DREAM Next in rank was Harris Horwich, who though endowed with considerable ability, was temperamentally not of the clay from which statesmen are molded. He was excitable and without pa- tience for those who differed from him. Bernard Horwich had two younger men in his cabinet devoted to the cause of Zionism, but still too young to have given evidence of the parts they were to play in the Jewish community. These men were Nathan Kaplan and Max Shulman. Nathan D. Kaplan was born in the city of Mariampole, in the province of Suwalk. He descends from a long line of Talmudic and rabbinical scholars famed throughout many provinces in Russia and Palestine for their great learning and piety. Nathan was still a child of tender age when he was brought by his parents to America. The family settled in Indianapolis, Indiana, where they remained but a short time and then came to Chicago. Here Nathan attended grammar and high school and then entered the law school of the Lake Forest University, where he obtained the degree of LL. B. He was admitted to the bar and has been practicing law since 190 1. During the years that Nathan Kaplan was preparing himself for his career he did not neglect the finer things in life. He was an ardent reader of all worth-while literature and he cultivated an artistic and discriminating taste. Nor did he neglect the language and ideals of his forefathers. He studied Hebrew under private tutors. His father, though in moderate circumstances, was, true to Jewish tradition, ready to make sacrifices for the education of his children. Nathan D. Kaplan is devoutly orthodox and a devoted Zionist. Just as he differs in his Zionism from most American Zionist, so does he differ from most Orthodox Jews in his conception of Ortho- dox Judaism. He is extremely broadminded and never attempts to impose his own views on others. Among his closest friends are agnostics and free thinkers. He is intensely American and yet it is not strange that he is one of the pioneers who has gone to live in Palestine. Nathan Kaplan was never converted to Jewish nationalism. He 117 CHICAGO AND ITS JEWS imbibed Zionism with the milk from his mother's breast; many of her ancestors had gone to Palestine generations ago, some to live there and some to die. As a youth of seventeen, he was among the first to rally to the flag of white and blue with the shield of David in the center; and before he reached the age of maturity he served in the capacity of Grand Secretary of the Order Knights of Zion, a position which he occupied for many years, only to be succeeded by his brother and law associate, Jacob Kaplan. To Nathan Kaplan, Zionism meant much more than a philan- thropic movement to build a home of refuge for the persecuted Jews of Eastern Europe; it meant more than the mere restoration of his people to their historic homeland, more than securing a place where Jews might worship their God and practice their religion. All of these played an important part in his program, but he was mainly inspired by an all-embracing and all-consuming "Jewish Culture." It is for that reason that we find him one of the first and foremost to sponsor the Bezalel School of Arts and Crafts in Palestine. He, more than any other person, was responsible for bringing the first Bezalel exhibit to America and to Chicago; and together with the exhibit, perhaps the greatest of all dreamers, Professor BORIS SCHATZ. Kaplan's scheme of Jewish culture was not confined to Palestine. Though he had not read Ahad H'am, he too, believed in a spiritual freedom in the disapora, and in a Jewish culture every place where Jews abide. Watching the almost abnormal growth of the Jewish community in Chicago, he saw the pressing need for an institution to supply culture, education, physical training and moral guidance, an institution based on a strong foundation of Jewish traditions and Jewish ideals. When the K'dimoh Gate and the Clara de Hirsch Gate, of the Order Knights of Zion, commenced a course of cultural activities, with Jewish history as a background and a Jewish homeland as their goal, the hopes of Nathan Kaplan began to rise. Like all great dreamers, his vision went far beyond any possibility of realization; at least such was the opinion expressed by some of the chroniclers of that period. He became the champion for a Hebrew Institute, 118 THE WEAVING OF A DREAM to be the creation of the people, for their own use and to be main- tained by them. In this part of his dream he overstepped the boundaries of possibility and his vision went too far. He was too young and inexperienced to realize that the comparative few who shared his views and were caught by the same desire to spread Jewish culture, did not possess the means either to build or to main- tain such an institution. Those who had the means were little in- terested in Jewish or any other culture. An organization of workers for the Institute took form and was composed of the leading members of the two Zionist gates hereto- fore named. The charter issued by the Secretary of State on No- vember 12th, 1903, on the application of Nathan D. Kaplan, bears the following names: Ben D. Berman, Adolph Braude, Jacob Cohen, R. L. Cohen, Wolf Cohen, Charles Ginsburg, Max Ginsburg, Samuel Ginsburg, J. Goldstein, Robert L. Halperin, Harry Israel- stam, Nathan D. Kaplan, H. L. Meites, Harry Morris, Louis Morris, L. Philipson, B. L. Piatt, J. Salk, Max Shulman, B. L. Sloan, I. Sloan, M. C. Sloan, Nathan Sloan and Philip Yawschitz. Dr. Robert L. Halperin was elected president, Adolph Braude, secretary, and Philip M. Yawschitz, treasurer. In April, 1904, a constitution was prepared and adopted by a Board of Directors, consisting of Charles D. Golden, D. P. Pollack, A. Kaplan, Rabbi A. R. Levy and Rabbi Tobias Schanfarber. The disheartening work of planning without encouragement or support from those upon whom he had centered his hopes, caused Nathan Kaplan bitter disappointment, but he was not defeated. He directed his attention to different quarters, and sought salvation from other sources. Without waiting for divine intervention, he set about accomplishing something practicable. Doctor Emil G. Hirsch, who was always a champion of the cause of culture, became at the outset a partisan to the idea of a Hebrew Institute. He volunteered to deliver a series of lectures for the benefit of a Hebrew Institute. He was always eager to lecture to an audience of West Side Jews. The course would perform a two-fold purpose, if suc- cessful; it would convince the people of the need of such an institu- 119 CHICAGO AND ITS JEWS tion, and it would be a source of revenue. The subject chosen by Rabbi Hirsch was "Jewish History and the Ethics of Judaism." The West Side Auditorium was engaged and the series began. A large crowd greeted Doctor Hirsch on the first Sunday afternoon when he presented the introduction to the series and the large, enthusiastic gathering convinced him more strongly than ever of the necessity for a Hebrew Institute. But Dr. Hirsch became ill after the first lecture and was prevented from continuing the course. He was substituted for at various times by Dr. A. B. Yudelson, Rabbi Tobias Schanfarber, Rabbi Joseph Stolz, Rabbi A. R. Levy, Alice Henry, of Australia; Dr. E. A. Fischkin and Leon Zolotkoff. Through the individual efforts of Nathan D. Kaplan, new forces were gradually attracted to the idea, forces that wielded certain influence in various walks of life: Dr. E. A. Fischkin, eminent physician and son-in-law of Doctor Bernard Felsenthal; Herman L. Reiwitch, night editor of the Record-Herald; Victor Polachek, night editor of the Chicago Examiner; I. K. Friedman, editorial writer for the Chicago Daily News and author of several important novels. Many young women became active and sought ways and means to make the Institute a reality: Mrs. Isadore Natkin, Mrs. Louis Degan, Mrs. Robert Halperin, Miss Bertha Jerusalimsky, who is now Mrs. Harry Berkman; Mrs. Johannah Loeb, Mrs. Joseph Fish, who is now Mrs. Charles King Corsant; Mrs. Edwin Romberg, Miss Bertha Loeb and the late Mrs. Rose L. Newberger became identified with the cause from the very start. With these people, representing wealth, influence and education, the idea began to lose the vagueness of a dream and to assume the definite outlines of reality. Dr. R. L. Halperin was succeeded as president by Herman L. Reiwitch, under whose reign great strides were made towards ac- complishment. Reiwitch was succeeded by Doctor E. A. Fischkin, a Russian by birth, and a German by education, thus eminently fit to preside over the building of an institution that was rapidly tending to bridge the gap of the Chicago river that divided the two classes of Jews: the South Side and the West Side, the Russian 120 THE BURDEN OF DISTRIBUTING GREAT WEALTH and the German, The Reform and the Orthodox Jews. During his term of office, the Board of Directors leased a three-story build- ing at 1 124 Blue Island avenue. Harry A. Lipsky was appointed superintendent, and the Chicago Hebrew Institute began to function. VI THE BURDEN OF DISTRIBUTING GREAT WEALTH There are but few men burdened with the task of disposing of immense wealth. In our modern social and industrial life there are many who are "oppressed" with the possession of wealth, but in most instances their distress lies in the problem of how to increase it. Its distribution and disposition, if considered at all, they usually leave to the discretion of the directors of a bank or a trust company. The heart of the legendary "Dame Fortune" is of a cold, hard substance, impenetrable and devoid of feeling. In return for her gifts she exacts the most precious things in life, human compassion, sympathy and the capacity for emotion. Dame Fortune was unable to accomplish her devilish tricks in the case of Julius Rosenwald. She lavished her riches on him in reckless abandon but was power- less to take from him that which he inherited from Samuel, his father, and Augusta, his mother: his tender concern for a suffering humanity. Thus, the extreme wealth which fortune heaped upon him wrought no changes in the soul of Julius Rosenwald, but gave him, instead, wider opportunities to spread his bounties and ease the great "Welt Schmerz," wherever possible. In an elaborate statement made by Rosenwald to the well known publicist, Elias Tobenkin, and published in the Saturday Evening Post of January 5th, 1929, he is quoted as saying: "Wealth — great wealth I mean — came to me late in life. I have never known poverty. My childhood experiences were those of the average boy in a small American community. I sold papers on the streets of Springfield, Illinois, my birthplace, and I ran errands. ... It was not till I reached my early forties, however, that fortune smiled upon me in a big way, and no one was more surprised at my sudden 121 CHICAGO AND ITS JEWS landing in the midst of America's multi-millionaire class than I was myself." The style and manner of speech express the simple unassuming spirit of the man and leave no doubt that the score of years which passed since he first found himself confronted with the problem of how to dispose of so many millions, effected no change in Julius Rosenwald, the man and the Jew. In the past quarter of a century, Julius Rosenwald has distributed millions of dollars for innumerable causes. I have before me a record of figures that daze and bewilder the mind, strings of mute, unimaginative numerals which try vainly to convey their import- ance; figures of money spent on education, culture, art and science; cold figures which are but generic symbols for food for the hungry, health for the sick, homes for the homeless, protection and care for orphans and shelter for the old and feeble, at home and abroad, for Jews and Gentiles, black and white alike. Our admiration for such generosity does not stop with Rosenwald, the philanthropist, but extends to Rosenwald the pathfinder, the trail blazer! He was among the first to introduce the idea of giving during his life time, and not keeping humanity waiting for the opening of the "Last Will and Testament," to find bequests for philanthropic purposes. He devised a plan whereby the trustees of the "Rosen- wald Fund" must exhaust all moneys of the Fund not later than twenty-five years after his death, to prevent the accumulation of large sums that might last eternally. To give a better understanding of his reasons for this innovation in philanthropy, I quote again from the interview by Mr. Tobenkin: "The generation which has contributed to the making of a millionaire should be the one to benefit by his generosity. Contemporary needs are the only needs of which we can be certain, and it is these needs we must serve. They are too plain and too urgent to permit us with good conscience to overlook them, or even slight them and to attempt to provide for the unknowable problems of the future." Not all men think alike nor feel alike. It is not strange that one often hears criticism on the manner in which Rosenwald distributes his wealth. "If I had his money I would make better use of it," says one. Another says: "Rosenwald is narrowminded, he has his 122 THE BURDEN OF DISTRIBUTING GREAT WEALTH own few pet hobbies and refuses to interest himself in anything else." I have heard condemnations which were even more disparag- ing: "Rosen wald is a detriment to Chicago Jewry. He has the reputation of contributing to everything worth while, so that any cause overlooked by him is regarded by a certain class of people as unworthy and receives no support." It is obvious that in the latter case the fault lies not with Julius Rosenwald but with the wealthy Chicago Jews who refuse to contribute to a cause on the mere pre- tense that since Rosenwald manifests no interest therein, therefore, it must be unworthy. It shows not only a lack of originality on their part, but of sincerity as well. Mr. Rosenwald has been severely criticised for not identifying himself with the Zionist movement. There was a time when Rosen- wald was quite friendly to the cause of Zionism. I recall a meeting on a Sunday afternoon, about seventeen years ago, held in the Chi- cago Hebrew Institute. The principal speaker was Aaron Aronson, from Palestine. He was the guest of the Rosenwalds and was accompanied by them to the meeting. When Nathan D. Kaplan suggested that the audience select a chairman for the meeting Mr. Rosenwald was the unanimous choice. When he finally agreed to accept the honor, he was introduced by Mr. Kaplan as the "not yet Zionist." Mr. Rosenwald resented the remark and replied vehemently, "I do not know what constitutes a Zionist. I am con- tributing to every worthy institution in Palestine. What else is needed to make me a Zionist?" To obtain a more comprehensive view of his advanced ideas in philanthropy — or as he prefers to call it, "Social Welfare," — I shall quote from a letter Mr. Rosenwald addressed to the Trustees of the "Rosenwald Fund." The letter bears the date of April 30, 1928, and reads in part as follows: ' ... I am not in sympathy with this policy of perpetuating endowments and believe that more good can be accomplished by expending funds as trustees find opportunities for constructive work than by storing large sums of money for long periods of time. By adopting the policy of using the Fund within this generation, we may avoid those tendencies towards a Bureaucracy and a formal or perfunctory attitude toward 123 CHICAGO AND ITS JEWS the work which almost inevitably develops in organizations which prolong their existence indefinitely. Coming generations can be relied upon to provide their own needs as they arise." Mr. Rosenwald's first appearance as a philanthropist was in 1908, when he answered to the demands of the young people of the West Side who, under the leadership of Nathan D. Kaplan, clamored for an educational and social center. Julius Rosenwald came forward with a sum of five thousand dollars as a gift towards the building fund and he advanced a loan of seventy-five thousand dollars, with- out interest, conditional, however, on the raising of an additional sum of forty thousand dollars by subscription. The aggregate amount of one hundred and twenty thousand dollars made possible the purchase of a tract of land, together with the buildings on it, from the Sacred Heart Convent, on Taylor street between Sibley and Lytle streets, and the long cherished dream of so many was realized at last. His next substantial gift was to the University of Chicago, on his fiftieth birthday. VII ANALYSIS OF A SOUL One who has a deeper insight into the workings of Mr. Rosenwald's philanthropies or Social Welfare is impressed with the fact that there is nothing erratic or hysterical in his methods. He has developed a systematic philosophy consistent with his genius, that makes him the outstanding figure in the world of commerce and industry. He is directed by a deep sympathetic heart, which is the power that dominates his actions. He will tell you without hesita- tion, that he has no favorites among the many institutions in which he is interested. He delights in those that show good results and therefore probably gains the greatest amount of satisfaction from the rural schools for Negro children. In 1929, there were 4,729 modern schools, shops and teachers' homes benefited by the Rosen- wald Fund. These buildings are situated in 818 counties of fourteen southern states. 566,730 pupils, all colored, are instructed by 12,594 teachers. These children, who would have been brought up in 124 ANALYSIS OF A SOUL ignorance, a menace to society and a detriment unto themselves, are now being prepared and instructed to become useful members of society and loyal citizens of their country. If one ventured to question Mr. Rosenwald, as to what caused him to take so profound an interest in the Negro race, he will probably surprise his interrogator with his answer, but it comes straight and honest, and its soundness and logic remove all doubts. He would answer that because he himself was the son of a perse- cuted and despised race, he took up the cause of another despised and persecuted race. Shortly before his death I had occasion to hear Mr. Rosenwald expound some of his theories on "Social Welfare." I made so bold as to observe: "It seems to me that all your philanthropies and your philosophy of social welfare are motivated by your Jewish soul." A gentle smile played around his lips, as he replied: "That may be so, but you know it is difficult to analyze a soul." Whether a soul can be analyzed or not is still open to question, but I believe I was privileged to behold the inner soul of Julius Rosenwald. Even confining myself as I do, to the cultural and educational philanthropies of Julius Rosenwald, the field is so enormous and the amounts so vast that they confound me. I am not only over- whelmed by the size of the figures, but also by the ingeniousness of the schemes, the magnitude of the enterprises and the minute details in which they are all worked out. They prove Rosenwald not only the mastermind of finance, but also a genius in working out colossal schemes to embrace every problem in its entirety and then reducing them to the minutest details. "But what has he done for Jewish Culture?" asks the scoffer. To analyze culture is as difficult as to analyze a soul. If we consider Jewish Culture in its broader sense, including the moral, physical, spiritual, religious and scientific aspects of the people, Rosenwald's contribution is beyond estimation. He contributed to and helps maintain almost every temple, 'social center and Hebrew school during the past quarter of a century. The Jewish People's Institute (the erstwhile Hebrew Institute) would not have come into being without his aid and it would never have spread out to include so 125 CHICAGO AND ITS JEWS many endeavors nor embraced so many different activities if not for his support. His offer is even now pending with the Board of Jewish Education to build more Talmud Torahs, as soon as the Board will find need for them. During the World War he manifested his devotion to Jewish culture by supporting the Bezalel School of Arts and Crafts, in Jerusalem. We must also bear in mind that his contribution to general culture both here and abroad benefits the Jews as well. For example, the large gifts he gave to the University of Chicago contribute indirectly to Jewish culture. For they not only reach the Jewish students who constitute an integral part of the University, and who in proportion have a larger representation than any other ethnic group, but they enable the institution to reach out into wider fields of scientific research. Through the recent descent into the practical study of Anthropology (to name only one branch benefited by these gifts) the scientific world has been greatly enriched, and the Jews in particular have gained considerably from these excavations in Palestine, Syria, Egypt, etc. In connection with the University of Chicago, two interesting episodes were related to me by an intimate friend of Mr. Rosen- wald's, and demonstrated the modesty of the man. As a trustee of the university he was aware that a new dormitory was needed. He expressed his willingness to contribute one-half of the costs of the construction. His colleagues on the Board feared that he might, in the characteristic manner of his people, build something ostenta- tious and elaborate. They were greatly surprised when Rosenwald submitted the plans for a dormitory he had in mind: it was to give every comfort to the residents, with plenty of air and sunlight, but was bare of all ornamentation. It was to be rented to the students at cost, plus a return of five percent interest on the total amount of investment, to be used for the benefit of the University. The second episode is even more striking. A certain individual approached the University officials with the proposition that he would give the sum of two hundred and fifty thousand dollars for the erection of a building on the campus, provided that it would 126 THE BLENDING OF TWO CULTURES bear his name. The University was in need of such a building, the cost would amount to one million dollars, one-half of which could be borne by the treasury of the University. The individual could spare no more than the amount originally offered and the matter hung in abeyance. When informed of the impasse to which the prospective donor and the Board of Trustees had come, Mr. Rosen- wald quietly saved the situation by subscribing the necessary quarter of a million and the building is credited to the generosity of the man who desired to perpetuate his name in stone on the portals of an institution of learning. VIII THE BLENDING OF TWO CULTURES In 1903, Julian W. Mack was elected Judge of the Circuit Court of Cook county. He came to Chicago in 1890, at the time when Chicago was attracting world-wide attention — not because of its gangsters and criminals, but because it was looked upon as the Klondike of the world; the city of great possibilities and oppor- tunities, the city chosen to serve as host to the World's Columbian Exposition. In his early twenties, Mack came here with a degree of LL. B. awarded him by Harvard College, as well as the Parker Fellowship, which enabled him to continue his studies at the L T niversities of Berlin and Leipzig, Germany. He is said to have been one of the most brilliant students Harvard ever produced. He arrived in Chicago unheralded; no flourishing of trumpets announced his arrival. In fact, the city was not even mildly stirred by the contemplation of the young man's selection of it as a home. Chicago was unaware that young Mack chose it because he saw in the rapidly growing city a wide field for the service he had to offer. With urban indifferences it ignored the as yet unproven idealist who sought a larger scope for the talents and ability which he brought to offer to its people, and especially those of his own race. But he was not slow in forcing Chicago to notice him. The same year he came here he was admitted to the Illinois bar. Two years 127 CHICAGO AND ITS JEWS later, as secretary of the Jewish Charities, he was diligently working out a plan of reorganization to improve the system of collecting and distributing funds for the indigent immigrants. In 95 he was appointed professor of law on the faculty of Northwestern Univer- sity and remained with that institution for seven years, after which he left to become associated with the University of Chicago. When Julian W. Mack came to Chicago, the two Jewish com- munities — the Orthodox community on the west and northwest sides, and the Reform element on the South side — had no point of contact except in the giving and receiving of charity. The South side Jews were the givers and the West side Jews the receivers. A common Jewish Culture was still unknown. The Reform Jews had culture, it is true, but it was not a Jewish culture ; the Orthodox Jews, on the other hand, had an abundance of Jewishness but little culture. There was something in the psychology of Mack, perhaps an intellectual curiosity, which urged him to acquaint himself with the life of the Russian Jew. Like Louis D. Brandeis, who later became his intimate friend, he sought an inner beauty in the un- attractive, emotional, long-bearded Jew, still bewildered in his new environment. When he did succeed in penetrating the soul and found all the rich intensity of color, and the latent capacity for real greatness, he set to work to homogenize the two groups. He, like many before him, reached the conclusion: "Den wo das Strenge mit dem Zarten, Wo Starkes sich und Mildes paarten, Da giebt einen guten Klang." He hoped to blend the dissonant chords of a passionate pathos with the rhythmic tonality of a reasoning sensibility in order to achieve a harmonious, symphonic whole. He hoped to subdue the harsh discords and emphasize the leitmotif. And as he grew to know the Russian Jew more intimately, the more anxious he was to effect the glorious masterpiece. I remember a Saturday morning, during his first term as Judge. I accompanied Judge Mack to the Anshe K'nesseth Israel Syna- gogue. It was extremely interesting to watch the reactions of the 128 THE BLENDING OF TWO CULTURES man of culture who, perhaps for the first time in his life, attended prayers in an Orthodox house of worship. I discerned something of the mystic in him. In those days he knew less Hebrew than he knows now but he was carried away by the Hebrew prayers. I watched this man who had listened enraptured to operas and symphonies performed in this country and Europe by the world's greatest artists, and saw him completely spellbound by the chanting of the Chazan, whose music lacked every essential of harmony as we understand it. The services lasted until about noon and afterwards the two of us went to the home of Mr. Sodwoysky (one of the members of the Synagogue), to join him for "Kiddush." The Judge sat in amazement, awed not only by the abundance of fragrant wines and the platters heaped high with "Gefilte Fish," although as a connoisseur of good food he could appreciate these, but he marvelled at the spiritual enjoyment these people could derive from the prac- tice of the religion of their forefathers. He basked in the spirit of contentment and peace which shone from every countenance and pervaded every corner of the house. On our way back downtown he sat in silent reflection for awhile ; then suddenly he turned to me and asked: "Is there the same spirit of rest, quietude, and perfect happiness in every Orthodox home on the Sabbath Day?" Under our American system of government, where politics is a factor in every public department, there are two kinds of judges. One is the political type who has been awarded the judgeship in return for services to his party. A judge of that sort usually remains the politician even under his judicial robes. The other type is a rare one. It sometimes happens that a wave of reform sweeps a com- munity which, grown tired of its political judges, decides to elect men of high caliber and proven ability in the legal profession. Julian W. Mack belongs to the latter occasional group of judges. He knows nothing about politics and has never been the tool of any party. He was swept into a judicial position by a general clamor on the part of the public for honest, capable, incorruptible judges. Although a brilliant jurist who, without any great effort could 129 CHICAGO AND ITS JEWS have made a reputation for himself in any branch of jurisprudence, Judge Mack cared little for personal aggrandizement and sought instead merely a place where the combined power of a clear brain, a sympathetic heart and a sincere purpose could be of greatest service. The Juvenile Court had been in existence for several years prior to this time, but instead of fulfilling the purpose for which it was created, namely, to deter boys and girls of tender age from criminal and immoral pursuits, it became the battleground for religious zealots who were interested only in saving souls; each denomination was fighting to gain possession of every wayward child that was brought into court, for its own narrow reasons. Judges were assigned to that important tribunal not because of their fitness to deal with the child problem but because of their lack of capability in any other branch. The humanitarians who sponsored the establishment of a Juvenile Court were greatly disappointed when they saw to what abuse it was being subjected. At his own request, Judge Mack was assigned to the Juvenile branch where for many years he counseled and corrected young offenders. His first efforts were to free the court from the sinister influences of creed and dogma. This was no easy task for it involved a struggle against the clergy of almost all denominations, an opposition powerful enough to be almost invincible. However, he succeeded at last in divorcing the court from religious bigotry and the first move in the process of juvenile reform was won. Through his influence, the Juvenile Act was amended and some of its outstand- ing defects were eliminated. Six years later when his term expired and he was named a candi- date for re-election, those elements which he ousted in his endeavor to elevate the standard of the Juvenile Court, and others which he had attacked in his uncompromising distribution of justice com- bined together in an attempt to defeat him. His antagonists put up a strong fight, but for the second time Judge Mack emerged the victor. He began his second term by continuing the reforms he inaugurated in the first and today much of the high moral status of the Juvenile Court is credited to Judge Mack's efforts. However, 130 THE BLENDING OF TWO CULTURES he did not complete the second term, for a year later the United States Congress enacted the Interstate-Commerce Law and created the Commerce Court. President Taft appointed Judge Mack a member of that court, despite the fact that the latter was a Democrat and not a member of the party then in power. The new appointment obliged Judge Mack to leave Chicago and hold Court in various parts of the country. At a later session of Congress the Interstate Commerce Court was abolished, but its judges were retained as judges of the United States Circuit Court of Appeals, without definite districts assigned to them. Judge Mack went to live in New York, but Chicago remained his legal residence. In the forty years in which Judge Mack was a resident of Chicago he occupied himself with activities for the welfare of his fellow men and fellow Jews. Culture and philanthropy were his two ruling passions. He was one of the founders of the Jewish Book and Play Club. He was the intermediary between the embryonic Chicago Hebrew Institute and Mr. Julius Rosenwald, in the nego- tiations which convinced the latter of the necessity for building that institution. His understanding of his people, his sympathies for their suffer- ings and his susceptibility to the idealistic appeal of Zionism made him a ready disciple to the cause of which he inevitably became one of the leaders. From the very first he cast his lot with the Brandeis faction. For several years he was president of the Zionist Organiza- tion of America. He surrendered the office at the Cleveland Con- vention in 1921, when the break came between Doctor Ch. Weiz- man and Louis D. Brandeis, Justice of the Supreme Court of the United States. At a subsequent Zionist Convention in Cleveland, a treaty of peace was entered into by the two opposing factions and the Mack- Brandeis Group again gained control of the Zionist Organization of America. In Judge Julian W. Mack, the East and the West are combined in perfect harmony. In him are blended the American man of letters and the educated Jew; he embodies Hellenism and Hebraism. 131 CHICAGO AND ITS JEWS IX BROTHERS IN SORROW There was a time when Kishinef was a Paradise for Russian Jews. Of the one hundred and fifty thousand population of the city, forty thousand were Jews. The fertility of the soil, the climatic conditions and nature's bounty favored all the children of men, irrespective of creed or race. Jews and Gentiles lived side by side in friendship and peace. Periodic efforts were made to provoke riots and plant the seeds of hatred for the Jews in the hearts of the phlegmatic and unsophisticated peasants. It was no high moral principle that restrained them from attacking their neighbors. When urged to "kill the Jews," they had always replied: "If the Government wants to kill the Jews let them use their soldiers to do the job." Ever since the days of Adam and Eve, no Eden has existed without its serpent and the serpent came creeping into Kishinef early in the spring of 1897. ^ came m the disguise of a man named "Krushewan" and bared its poisonous fangs in the columns of the "Besarabetz," a newspaper which he established in the principal city of Besarabia. For six years Krushewan distilled hatred in the minds of the non-Jewish population of the city and of the Moldav- ian peasants for miles around the city, against the Jews. His methods were systematic; he first raised the "Jewish question" in an abstract form; then he began specific attacks, which became more and more violent, until they reached the most bloodthirsty fanaticism and madness. He was greatly encouraged and supported by the Government officials. For five years Krushewan carried on his campaign against the Jews. Every issue of the "Besarabetz" contained slanderous articles against them, representing them as blood-suckers, parasites and robbers; and he incited the Christian population to wage a pitiless war of extermination. A "Christian Benevolent Society" was organized, from which Jews were excluded, and Krushewan and his followers were the ruling factors. The object of the society is obvious and the income 132 BROTHERS IN SORROW derived from contributions made by members of the nobility and officials, some came even from Roumania. From 1902 to 1903 Krushewan busied himself with accusations of ritual murder. Just before the Easter holidays of the year 1902, a young Christian lad was found dead in a well outside of the city. Krushewan immediately began a wild campaign against the Jews, whom he accused of having killed the youth for ritualistic purposes. It was later established that the murder was committed by a Christian who then threw the body into the well to conceal the crime. During that year several other incidents of a similar char- acter occurred. Although the guilty persons were eventually appre- hended and the Jews exonerated it was not until after the damage was done and the masses had been enraged to madness. Soon after the well incident a "mysterious" case of ritual murder was dis- covered in Kishinef itself. A Christian girl, in the service of a Jewish merchant, had taken poison. In the night the merchant heard her moaning. He immed- iately called a physician who found the girl in serious danger. He had her moved to the nearest hospital, which happened to be a Jewish one. The physician reported the case at once to the authori- ties. The maid testified to the court official who came to the hospital, that she had poisoned herself and completely vindicated her master. She died in the Jewish hospital. Soon reports of ritual murder were flying through the city. When the girl was buried, a large crowd gathered at the cemetery. A government official de- livered the funeral address, in which he observed that deaths of Christian girls were remarkably frequent before the Jewish Easter festival. The remark was repeated in all circles and received cred- ence even among the high officials. Preparations were going forward for a terrible outbreak against the Jews. During the two weeks before the Christian Easter crowds of anti-Semites gathered in the hotel "Rossia." Arms were brought and pamphlets and placecards were printed. One of these pam- phlets, which were widely distributed among the people, began with the following sentence: "An ukase of the Czar to permit Christians 133 CHICAGO AND ITS JEWS to execute bloody justice on the Jews during the three holy days of Easter." Early Sunday morning, April 19, the sun shone brightly and dried the earth that was drenched by rain the night before; it was the seventh day of the Jewish Passover. So little did they suspect any evil that the Jewish citizens put on holiday attire and went to the Synagogue. At the close of the service the "Shammossim" proclaimed that every Jew should return to his home and remain there. Suddenly, towards noon, without any previous disturbance hav- ing occurred between Jews and Christians, a band of Christian boys, from ten to fifteen years of age, began attacking a party of Jews. The Jews fled, with the boys after them, but escaped without receiving much harm. The band scattered quickly into the main streets of Kishinef, and began to break windows in the Jewish houses and stores. Everything was at once locked up. The police dispersed the hoodlums but made no arrests. This procedure of the police, of course, encouraged the maraud- ers. At about three in the afternoon a crowd of men suddenly appeared in the square of the Novi Bazaar, shouting: "Death to the Jews! Strike the Jews!" In front of the Moscow tavern this crowd of several hundred divided itself into groups of about fifteen men each. From that point the plunder and destruction of Jewish houses and stores began systematically in twenty-four parts of the city at the same time. Windows were smashed, doors were torn off and the mob crowded into the houses, smashing and breaking whatever there was to be found in the way of furniture and fittings. The Jews were obliged to deliver to the spoilers their jewelry, money and everything else that was valuable. If they offered even the slightest resistance, they were beaten with cudgels, improvised from pieces of broken furniture. The scene was especially lively in the storehouses. The wares were either seized or thrown into the street and destroyed. A large following of interested spectators accompanied the marauders — officials, theological students, etc. . . . Women took articles of clothing from the robbers, donned silk mantles on the spot, or wrapped themselves in costly stuffs. The 134 BROTHERS IN SORROW robbers themselves becoming intoxicated with drink, put on the ornaments which they had found and clothed themselves in plundered garments. The sport lasted the whole afternoon and part of the night. The Chief of Police, the Vice Governor and the other authorities gave the mob no indication that they were in the least concerned with what went on. But all this was as nothing to what was to follow. These preliminary attacks ceased at about ten o'clock at night, when the rage of the exhausted bandits subsided. This lull which lasted during the night was only the calm preceding the orgies which were to come in the two days that followed. This chronicle of the Kishinef Pogrom is from extracts taken from Dr. Isidore Singer's volume "Russia at the Bar of the Ameri- can People," a collection of records and documents. "What fol- lowed," Dr. Singer writes, "can never be described by pen of man. Not only because dreadful death has closed the mouths which might have been able to speak, not because the murderers themselves will never tell, but what happened was so inhuman, so horrible, so many were the kinds of atrocities committed, so much diabolical immorality raged, that there is no language which can aptly de- scribe even a part of the horrors and atrocities which forever have covered with shame the Russian government and its servile help- mate, the Russian Church." Nevertheless, Dr. Singer has given us a fair conception of the ghastly tragedy. From three o'clock Monday morning until eight o'clock that evening riotous mobs raged in the midst of ruins and rubbish which they themselves had piled up ; they looted, burned, destroyed Jewish property, they tortured, outraged and killed Jews. Fanaticism, cupidity, cruelty, bestial lust and diabolical wickedness held shame- ful orgies in the darkness of the night and in the broad light of the day. . . . I can go no further; it is too gruesome, too terrible even to con- template the inhuman, cruel outrages that were committed during these two long days. When only part of the facts became known 135 CHICAGO AND ITS JEWS to the world, humanity stood aghast. Never before in the history of mankind was there a parallel to the outrages of Kishinef. Jews the world over were terrified when they received the shocking news. The voice from Kishinef unnerved them. They lost speech and were unable, for a time, to give expression to their woes. It was not until many years later that Israel Zangwill summed up in verse the tragedies of Israel in the land of the Czars : "No laughter rings in these ruins Save of girls to madness shamed. Their mothers disembowelled Lie stark 'mid children maimed. The Shule has a great congregation But never a psalm they drone, Shrouded in red-striped Tallesim Levi huddles with Kohn; But the blood from their bodies oozing Is the blood that is your own. "Shot, some six to a bullet, Lashed and trailed in the dust, Mutilated with hatchets In superbestial lust — No beast can even imagine What Christians do or condone — Surely they bear our burden And for our sins atone, And if we hide our faces, then the guilt is as our own." Indignation meetings were held in all parts of the United States and in all the large centers of Europe. The meetings in this country were attended by and participated in by leading statesmen, lawyers, clergymen, professors of universities and philanthropists. Particu- larly impressive were the meetings held in Baltimore, New York, Philadelphia and New Orleans. 136 BROTHERS IN SORROW The Jews of Chicago were as sorrowful and grief -stricken as all the other Jews of the world, but they felt that it was no time to be demonstrative, to weep in the open, or to invite strangers to weep with them. The sorrows "were their own," and they decided to mourn over the terrible catastrophe, in the old Jewish fashion. A meeting was called of representatives of all Jewish organizations in the city. A committee was named, headed by Bernard Horwich to decide upon a day of mourning to be set aside for the Jews of the city to join in the universal lamentation. The committee be- came active at once and without delay worked out the details. The day was decided upon. I cannot remember what day it was and no records were kept. It was decided that on the afternoon of the u day of mourning" all business in the Jewish quarters was to be suspended and stores and factories belonging to Jews, closed. At five o'clock in the afternoon all Synagogues were to be thrown open to the public. A sub-committee composed of Leon Zolotkoff and Harris Horwich prepared a set of special prayers for the occasion. Jews of all classes joined in the ceremony. It was my duty, as secretary, to select a list of speakers in Yiddish and in English and assign them to the Synagogues. While the preparations were being made, a general meeting was called at the Standard Club, on Michigan avenue and Twenty-third street. I recall vividly how, after I made a report in which I stressed the need for more speakers, Doctor Emil G. Hirsch rose to his feet and in his well known and unforgettable voice he ex- claimed : "We will join you ! We will all come to mingle our tears with your tears. We will mourn with you the deaths of the martyrs who died to sanctify the name of God. We are all brothers in sorrow! As for me, use me wherever you see fit; if needs be I'll put on my philacteries and prayer shawl; send me where you will." Abraham G. Becker offered the suggestion that an appeal signed by all the Reform Rabbis be issued to the members of the various Temples, requesting all Jews to take part in the observance of the "Day of Mourning" for the Jewish blood that was spilled in Kishinef ; and that the Reform Rabbis call a mass-meeting in one of 137 CHICAGO AND ITS ]EWS the Temples most accessible to everybody for the evening following the "Day of Mourning." Doctor Stolz offered his Temple, Isaiah, on Vincennes avenue and 46th place. At noon on the "Day of Mourning" I and my assisting staff moved into the offices of the "Daily Jewish Courier," to be more centrally located among the Synagogues. About three in the after- noon I stepped out of the office and walked to the corner of Twelfth and Halsted streets. I stood looking up and down both streets as far as my eyes could see, and beheld a scene which left an indellible impression on me, one which can never fade from my mind. Even now, twenty-seven years later, I can think of nothing in my life's experience which has impressed me as deeply. All places of busi- ness along these busiest of streets in the heart of the Ghetto, were closed. It was rumored that even the few non-Jewish business houses in the neighborhood were closed out of respect to their grief-stricken neighbors. Streams of men and women, carrying prayerbooks, silently wended their way towards the Synagogues. At four-thirty, I made short visits to several Houses of Worship and found them crowded to capacity. Before some of the larger Syna- gogues great crowds of people were congregated, unable to gain admission. Particularly large was the overflow at the "Anshe K'nesseth Israel," (Russische Schul) where the speakers were Rabbi Emil G. Hirsch, Judge Julian W. Mack and Bernard Horwich. The latter spoke in Yiddish. He read a letter he had received from an eye-witness to the massacre. This letter which vividly depicted the , horrors almost caused a panic. Men and women became hysterical and several women fainted. All faces showed deep sorrow; every eye was moist with tears and every bosom trembled with heavy sighs. I saw on either side of me men of wealth and culture who had left their downtown offices to be present, weeping and wailing with the rest of the "emotional Jews from Eastern Europe." All fractional lines, all internal strife in Jewry disappeared. There were neither Orthodox nor Reform, progressives nor conservatives, proletariat nor bourgeoisie. All were united in a common brother- hood of sorrow. 138 JEWISH HEROES X JEWISH HEROES The Chicago Hebrew Institute with Harry A. Lipsky as its super- intendent, made great progress in its new quarters on Blue Island avenue. Although greatly in need of funds with which to carry on, it reflected the real character of the people by whom and for whom it was built. Classes in English were organized, a gymnasium was fitted out and all kinds of social activities were inaugurated. Miss Julia Felsenthal, daughter of Rabbi Felsenthal, was engaged as director of the women's activities. Several lecture courses were out- lined to be conducted in Yiddish and English. Immigrants of all ages came in crowds and filled every room and department. A rather amusing incident occurred at that time, the relating of which will not have a flattering effect on our national egotism, and cer- tainly not on mine. I was asked to deliver a series of lectures on Friday evenings. The bulletin board on the sidewalk bore an an- nouncement of the series, the title of which was "Heroes in Jewish History." During that period Edward Prindeville and I shared law offices together. Prindeville had a client, an undertaker, O'Brien by name, whose place of business was on Twelfth street near Blue Island avenue. One day when O'Brien called to see Prindeville he noticed my name on the door and asked : "Say, Ed, is this Bregstone the guy who is going to make a speech on ' Jewish Heroes?' ' When Prindeville assured him that I was the same, he began to laugh scornfully. As a friend of mine, Prindeville rather resented the implied contempt in O'Brien's laughter and he rallied to my support. In a mildly rebuking manner he remarked: "I don't see why you are laughing. Bregstone usually knows his subject and speaks pretty well, I guess." "I'm not laughing at that," replied O'Brien. "I'm laughing about the subject, 'Jewish Heroes'. Did you ever hear of a Jewish hero?" Prindeville tried to convince him that the Jews have had many great heroes in the past and he cited King David, the Maccabeans, etc. But O'Brien lost his patience and interrupted, exclaiming: "To hell with them, if you have to go that far back to look for a Jewish hero!" 139 CHICAGO AND ITS JEWS O'Brien didn't know of the great heroism displayed by the fathers and brothers who gave their lives in the bloody pogroms of Kishinef to protect their children, their sisters and wives. XI A NEGLECTED DUTY The principles of revering the aged and giving protection to chil- dren are so universal that they are no longer considered virtues, but fundamental, elementary rules of human conduct. In view of their inherent love for children, it is not a little surprising that the Jews of Chicago had no provision for their orphaned children until the spring of 1893. For many years previous to this time Chicago Jewish orphans were sent to Cleveland, Ohio, where a large and most excellent institution was functioning under the guidance of Dr. Samuel Wolfenstein, its admirable superintendent. The Cleveland Orphan Asylum is an institution originally organized by District No. 2 of the Order B'nai B'rith and was dedicated in 1868. Years later Dis- trict No. 6, of which the Chicago lodges constitute a part, co- operated with District No. 2 to support the Cleveland home. The institution offered a true home to its fatherless and motherless children and Dr. Wolfenstein endeared himself to his little charges with the love and patience of a real father. It is certainly to his credit that many of his "children" now occupy prominent positions in various walks of life and have contributed greatly to the progress of American Jewry in almost every branch of endeavor. But notwithstanding the excellence of the orphanage, there was no denying the fact, that an arrangement which carried a child hundreds of miles away from its early environment and any living kin was certainly not a satisfactory one. Yet not until the spring of 1893 was a thought given to the found- ing of an orphan home in this city. And here again the late Abraham Slimmer of Dubuque, Iowa, took the lead. With his encouragement a group of capable women organized and applied for a charter for "The Chicago Home for Jewish Orphans." The 140 A NEGLECTED DUTY names that appear on the charter are the Mesdames M. Hecht, A. Isaac Radzinski, L. Newberger, E. C. Hamburger and August Yondorf. By the end of the year four hundred members had been enrolled. October 7, 1894, a building was rented and properly furnished and the home was opened at 3601 Vernon avenue. Rabbi A. A. Lowenheim and his wife were engaged as superintendent and matron. Before long, the modest little house on Vernon avenue was outgrown and it became necessary to look for larger and more adequate quarters. Two years later, Mr. Slimmer offered $25,000 for a new home, provided a like sum would be raised by Chicago Jews. This was accomplished and the present site, on Drexel avenue and Sixty-second street was purchased and the new building erected. Adjacent land was gradually acquired and the Home expanded proportionately. In March, 1900, Mr. and Mrs. Leopold Deutelbaum, formerly assistants to Dr. Wolfenstein in the Cleveland Orphan Asylum, were placed in charge of the new Chicago Home. It is an interest- ing coincidence that Mrs. Leopold Deutelbaum who served in the capacity of Matron of the orphan home is the sister of Adolph Kurz, well-known lawyer and philanthropist, who is the head of the Child Home Finding Society, an organization strongly opposed to all orphanages. However, brother and sister do not conflict in the pursuance of what each feels to be an ideal. During the thirty-six years of its existence, the home has been served by some of the most notable men and women who have been on its Board of Directors. Those who are in charge of the institution at present are: Samuel B. Steele, president; William Wilhartz, vice president; Mrs. M. Gresham, second vice president; A. G. Ballenberg, secretary; James E. Greenebaum, treasurer, and the following directors: Emanuel J. Block, C. L. Gallman, Samuel Deutsch, Mrs. Moise Dreyfus, Richard J. Fleischman, Mrs. Jacob W. Gimbel, Albert Hoefeld, Julius H. Meyer, Mrs. Samuel Nast, Mrs. H. D. Oppenheimer, Melville N. Rothschild, Mrs. Hubert Silberman, Mrs. J. H. Simon, Samuel E. Spiesberger, Mrs. S. B. Steele, Gardner Stern, Mrs. Leo Straus, Miss May Weisman, Leo- 141 CHICAGO AND ITS JEWS ■ pold Deutelbaum and A. I. Radzinski, honorary director. The governing staff consists of Bernard H. Freeman, superintendent; Mrs. B. H. Freeman, Matron and Miss Sarah Anixter, nurse. Leopold Deutelbaum, who retired about a year ago as superin- tendent of the Home, was born in Hungary in 1863. He graduated from the Gymnasium and later from the Royal Teachers' Seminary, of Budapest which awarded him a teacher's diploma. For a brief period he was principal of a public school and professor of religion in the Gymnasium of Boszormeny. He came to the United States in July, 1890, and went to Milwaukee to enter the National Ger- man-American Teachers Seminary. He moved to Cleveland in 1892, and remained associated with the orphan asylum there until 1900 when he came to Chicago to assume the duties of superin- tendent of the Home. From the time of its opening, in 1894, until January, 1930, the Chicago Orphan Home cared for more than eleven hundred chil- dren. When Leopold Deutelbaum retired as superintendent, after thirty years of splendid service, the Board of Directors honored him by electing him a member of the Board. XII NEW GERMANY I attended services in a Reform Temple on Yom Kippur eve. I was filled with an overwhelming emotion. The poignant sadness of that holy day made itself felt even more keenly in the surround- ings of soft subdued lights, freshly cut flowers on the altar, hand- somely carved pews and deep-piled carpets. Music filled the noble edifice; the deep tones of the organ, emanating from hidden pipes seemed to come from every corner. From some invisible source sounded the notes of a violin playing an obligato and soon these were joined by the clear liquid tones of a beautiful contralto voice which together with the violin and organ, produced a harmony rich and sweet. There was a haunting familiarity about the music, a certain strain strongly reminiscent of the Kol Nidrei which tells a weird mystic story of the past; the Kol Nidrei which recalls to 142 NEW GERMANY memory a two-thousand-year-old tragedy; the Kol Nidrei that has been chanted for centuries by Jews the world over. When the music ended, a spell was broken and I emerged from the trance and became conscious of the people around me. The faces I saw were those of Russian Jews whom I had known not so very long be- fore as dwellers of the West Side Ghetto! These Jews could only recently have become members of the Temple! Not many years before I had seen these same men and women at congregations, with unpronounceable names. Alas! It could not have been by the process of evolution that these people had advanced mentally to the stage where they sought a more rational and esthetic form of wor- ship. In a suspiciously short time they had managed to shake off the old medieval fanaticism. The transformation had come too soon to be convincing and the only logical explanation was that they were socially ambitious. I have a high respect for honest opinions, even when they are opposed to my own, but I cannot understand or sympathize with people who change their views as they change their garments, with the passing mode. The South Side of those days was known as the residential district of the elite, the Jewish aristocracy. The two classes of Jews, the German and the Russian, were distinguished by their locale and soon came to be known as "West Side Jews" and "South Side Jews." It became not uncommon for a West Side Jew who had acquired wealth and was eager to obtain social prestige, to move to the South Side. If he happened to be the father of marriageable children, his next step was to join a Temple. By these two operations he became a "Deutscher Yahude." Thus, many of the "old families" can trace their ancestry directly to "Kalvarie." There was, however, another class of Russian Jew who invaded the South Side. Those who constituted the latter class, were not climbers, they did not seek to run away from their former friends and poor relations. Nor were they looking for advantageous mar- riages for their sons or daughters. They came to the South Side to eke out a livelihood, establishing small businesses along the high- ways and thoroughfares. These people believed in the religion of 143 CHICAGO AND ITS JEWS their forefathers and tenaciously clung to orthodoxy. Like the Jews the world over, as soon as they could count a "Minion" they organ- ized a congregation. The first Orthodox congregation on the South Side was the "South Side Hebrew Congregation," which came into being in 1888. For ten years after it was organized, it had no house of worship in which to offer prayers. Services were held in the South Side Turner Hall, which was located on State street near Thirty-first street. Rabbi H. Farber was its first spiritual leader but his term was of short duration. He was succeeded by Rabbi M. Ungerleiter, who later became superintendent of the Michael Reese Hospital. Upon his resignation as Rabbi, Dr. Samuel N. Deinard became his successor and filled the pulpit until 1902, when he accepted a call from the Reform Temple in Minneapolis. He in turn was succeeded by Dr. A. B. Yudelson. During the term of Dr. Deinard, the con- gregation acquired the site on Indiana avenue and Thirty-fifth street, where it erected its own Synagogue. The Conservative school of Judaism was still unknown; it was before Dr. Schechter became the head of the Jewish Theological Seminary, of New York. But Dr. Deinard and Dr. Yudelson adopted the Conservative methods of service in their congrega- tions; i.e., services were conducted partly in Hebrew and partly in English. Men and women sat together. As the members of the congregation kept moving further South, their place of worship had to be moved as well. At the suggestion of Dr. Yudelson the South Side Hebrew Congregation disposed of its Indiana avenue property, acquired the northeast corner of Michigan avenue and Fifty-ninth street and proceeded to build a community center. This was of great significance in the cultural development of Chicago Jews. Dr. Yudelson was a Hebrew scholar, a Maskil endowed with keen perception and an adherent to the cause of modern Zionism. He saw that the salvation of American Judaism lay in Jewish Nationalism, which could be effected amongst the Jewish youth of America only through education. He was one of the first to sponsor the universal teaching of the Hebrew language, not only for reli- gious purposes but for secular learning as well. The community 144 RABBI AND DOCTOR center was erected with that aim in view and was constructed more as a modern school than a Synagogue. XIII RABBI AND DOCTOR The great Rabbis of old, among whom were many artisans and craftsmen, declared that the Torah must not be made an instru- ment with which to earn a livelihood. Dr. Albert B. Yudelson, a student of Talmudic lore, conscientiously abided by this Talmudic injunction. When he came to Chicago in 1902, to assume the pulpit of the South Side Hebrew Congregation, he matriculated as a student in the medical school of Northwestern University. Dr. Yudelson was born in Suvalk, August 2, 1872. He attended Cheder up to the age of eleven and then entered the Yeshivah. Parallel with those studies ran his preparations for the Gymnasium for which he was tutored by private instructors. After Bar Mitzvah he continued his studies in the Yeshivah as well as those in the Gymnasium. At the age of twenty-one, he came to the United States with his parents, brothers and sisters. The family made their home in Troy, N. Y. There Yudelson became the principal of the Hebrew Free School, a position which he occupied for four years, during which time he studied English. In 1896, he accepted a similar position in the Patterson Hebrew Free School in Patterson, N. J. His next move was to New York City, where he entered the State University. In 1900, he left the university to accept a posi- tion as Director of the Jewish Educational Society of Brooklyn. In 1901 he passed the Regent's examination and was awarded the degree of A. B. His public activities began with his coming to Chicago. Dr. Yudelson was admitted to the practice of medicine in 1906, but he continued his work in the Rabbinate until 1910. Immediately after he resigned from the pulpit he devoted himself entirely to the practice of medicine, specializing in neuro-psychopathic cases. Dr. Yudelson holds a professorship on the medical faculty of North- 145 CHICAGO AND ITS JEWS western University; he is Attending Neurologist at both Wesley Memorial and Cook County Hospitals. Late in 1917, he enlisted in the United States army and was sent to France, where he served as Neuro-Psychiatrist in charge of a hospital for mentally unbalanced service men, at La Fache and Marn. Dr. Yudelson identified himself with modern Zionism soon after he came to Chicago. He keenly felt the need of Jewish education for the young and as Rabbi he strained every effort to establish in his own community a daily Hebrew school to be conducted along the lines of modern pedagogical principles. The new community house with its modern school was completed in 1915. After Dr. Yudelson resigned from his position as healer of souls to become a healer of the afflictions of the mind his interest in Hebrew schools did not wane. It is significant that when Rabbi Margolis, his suc- cessor, and later Rabbi Aaron Cohen, who followed Rabbi Margo- lis, were engaged by the trustees of the Temple, it was expressly agreed that the Rabbi must not in any way interfere with the school but must leave its management to Dr. Yudelson. At that period Nathan D. Kaplan moved to the South side. Dr. Yudelson, Kaplan and Moses Krieger, president of the South Side Hebrew Congre- gation, started a movement to consolidate all the congregational schools under one head, to work out a uniform curriculum and conduct them on a modern systematic plan. When an appeal was made to the Jewish residents of the South side for the necessary funds to carry out the plan, the appeal was generously answered and large sums of money were contributed, which was the strongest proof that the community was heartily in favor of the plan. In spite of my reluctance to direct the blame to those who thwarted this laudable enterprise, I should be unworthy of my task if I were to withhold the truth: the Orthodox Rabbis alone were responsible for frustrating the plan of Jewish Education on the South side, where so much precious energy was spent in build- ing an educational system that would have served as an example not only for Chicago but for all Jewish communities throughout the United States. 146 RABBI AND DOCTOR When Dr. Yudelson left for France, Nathan D. Kaplan took over the superintendence of the South Side Hebrew Educational School. The active head of the school, however, even before Dr. Yudelson left, was a woman, Leah Levinson. This young woman gave the school an important position in her life. Born and reared in a home of wealth and culture where she was given the advantages of a higher education, she grew into womanhood with the desire to help others to obtain the benefits of an education. She gave her services to the Chicago Hebrew Institute and there received her first train- ing as a social worker. While Dr. Yudelson was searching about for a dependable superintendent for his new daily Hebrew school he met Miss Leah Levinson and found in her the exact qualifica- tions which he sought. Social workers are not trained, they are born. The ability to adapt oneself to that particular kind of work must come from within. It is possible to teach the rules and science of social work, but training alone, without sympathy, understanding and all the other qualities that come from the heart, can never make a successful social worker. Leah Levinson's career as superintendent of the South Side Hebrew Educational School was a most remarkable success. Even now, eight years after her resignation from that position, she is still inter- ested in the lads who attended the school. Grown to manhood, her former pupils still have need of her counsel and friendship. Many of them come to her office to consult her and discuss with her mat- ters which they consider of utmost importance to them. Miss Levinson is now the Executive Secretary of the Chicago branch of the Council of Jewish Women, a position offering a larger sphere of activity than that of superintendent of the school, but one, nevertheless, which I feel is still not equal to her capacity. The almost limitless energy at her command should be utilized to far greater advantage. The South Side Hebrew Congregation has moved to the South Shore district and its model school is closed, but we need shed no tears. Dr. Yudelson's endeavors were not in vain. His great dream for Jewish Education in this city has attained reality, and is even more universal than his most extravagant anticipation could have 147 CHICAGO AND ITS JEWS foreseen. The work is going forward under the capable direction of Dr. Dushkin. XIV THE SOUTH SIDE I was about to abandon for the present my account of the spiritual growth of the South Side and return to the West Side, where life is more intensive, where men struggle for an existence and fight for principles. Where the spirit of Americanism has not yet entirely penetrated and some dreamers still walk the streets at night deeply absorbed in discussions of the problems of government, political economy, philosophy, the arts and sciences, in. short, all the subjects relative to a full life. Where people buy books to read and not to adorn their book shelves. Where there are ideas in fanaticism and fanaticism in ideas. Back to that West Side inhabited almost en- tirely by foreigners. But it is difficult to part with the South Side, which is at once cosmopolitan and puritanic. Where virtue and sin hover side by side. The extremes of beauty and ugliness never came closer together than they do on the South Side. Knowledge and ignorance have strong fortresses in its midst. Untold wealth and the very depths of poverty abide in close proximity. I often think that God created the Gan-Eden on the South Side, but the Devil grew jealous and brought Hell to its very edge. One of the most beautiful parts of the South Side is that known as the Hyde Park district. It is hemmed in on the west by the wall of trees and foliage which is Washington Park and touched on the southeast by Jackson Park. The Midway, with its beautiful Gothic buildings which comprise the University of Chicago, bounds it on the south and its eastern edge is washed by the waves of Lake Michigan. As for the fourth boundary, Hyde Park is like Ibsen's definition of the stage: "a room with the fourth wall knocked down so that the spectators may see what goes on within the en- closure." A tragic wall is this missing one, for it discloses a district in which is lodged a great part of Chicago's underworld and the 148 THE SOUTH SIDE portion of the South Side which was becoming "Little Germany" has changed its character to that of "Black Africa." The Hyde Park district shelters two Reform Temples, one strictly Orthodox Synagogue and one which is neither Orthodox nor Re- form, but vaguely Conservative. It is "Rodfei Zedek" and is located on Greenwood avenue at 54th place. Benjamin Daskel is its Rabbi. The Knesseth Anshe Maariv is the oldest Reform congregation in the city. Its history will be treated in a future chapter. Isaiah- Israel, or as it is called, the "Temple," is located on Hyde Park boulevard at Greenwood avenue. The Beth Hamedrash Hagodel Anshe Dorum is an Orthodox congregation which did not sway -one iota from the old Orthodox ritual and traditions. It is a descendant of several of the oldest Orthodox congregations in Chicago. Several years ago the congre- gation built a pretentious Synagogue on Indiana avenue and Fifty- first street. The congregation grew in numbers and in influence, but the invasion of the colored race into the neighborhood drove the Jews farther east and the erstwhile Synagogue together with its school building had to be sold. The Beth Hamedrash Hagodel moved into Hyde Park. It acquired an old mansion on the corner of Greenwood avenue and Fifty-fourth street and remodeled it into a temporary house of worship. Rabbi Eliezer Ruvin Muskin, its spiritual leader, one of the youngest and most energetic Rabbis of the old school, received his Rabbinical degree in the famous Yeshivah of Slobodka. He has consequently aggressively devoted himself to the enforcement of the Talmudic and Rabbinical laws. He waged a ruthless war against Kosher butchers who practiced deception on the public by selling Trofe meats. The movement won the sympathy of even those who no longer observed the ritualistic dietary laws. But Rabbi Muskin and the Association of. Orthodox Rabbis, of which he has been secretary for many years, proved too zealous in their "drive" when they caused a penal statute to be enacted by the State Legis- lature, making such deceit a quasi-criminal offense. The danger of such a move lies in its tendency to place the disposal of religious matters in the hands of the State. 149 CHICAGO AND ITS JEWS Isaac Daniels has been the President of Beth Hamedrash Hagodel for many years. XV THE VOICE OF YOUTH New blood continued to pour into America from across the Atlan- tic, bringing with it new ambitions, new ideas and new ideals. In 1897, a twelve-year-old boy came to the United States with his parents from Libau Kurland, then a province of Russia. His name was Max Shulman. A year later I attended the Bar Mizwah cere- mony of this immigrant youth in the Synagogue Chebrah Mishnah Ug'mora. It was an extraordinary event, for the lad was to deliver a "Pilpul" (a dissertation of Talmudic Scholasticism). I listened attentively to this child who cited whole passages from the Talmud Mishnah and the Bible and quoted sayings of the great Rabbonim, Tanoyim and Amoroyim, wherein he pointed out many major contradictions and paradoxes. Steadily he proceeded, building up arguments and tearing them down, producing quotations from ob- scure sources to sustain his premises, his brow furrowed with the intentness of his effort to reconcile the obvious contradictions of the Talmud. He discoursed at great length and the large audience, composed mostly of Talmudic scholars, was deeply engrossed in the Pilpul. I can not forget the scene and the impression this boy made on me holding an assembly of men silently absorbed in the intricacies of his arguments. Max Shulman continued his Talmudic studies in the Chebrah Mishnah Ug'mora and later in the Yeshivah Ez Chayim. At the same time he attended public school and after graduating from high school he entered Marshall Law school. In 1905 he received the degree of LL.B. and a year later the degree of LL.M. for post- graduate work from the same school. In the last days of the nineteenth century, three young men pre- paring for professional careers organized the Herzl Literary Club. The three were Max Shulman, Dr. George Rosenzweig and 150 THE VOICE OF YOUTH Michael Gesas. The club was organized for literary purposes, but its chief aim was to promulgate Zionism among American Jewish youth. The three leaders of the Herzl Literary Club differed vastly in their mental make-up. Dr. George Rosenzweig belonged to the type of romantic dreamer, to whom a beautiful phrase meant more than all theory. He possessed a clear, resonant voice and an en- gaging personality, which he developed into effective oratorical powers and so became a forceful propagandist. Michael Gesas, who gave promise of becoming an important figure in the movement some day, transferred his activity to a different field. His analytical mind, his capacity for logical reasoning and his American birth were important factors in the early days of the movement, but he utilized these qualities in the practice of the legal profession, where he achieved great material success. Max Shulman was always the practical idealist. To him the idea of Jewish Nationalism was not to be disputed: it was a matter of natural historic events and would eventually become a reality. Just how the materialization would be brought about did not concern him. According to his view it was no subject on which to philoso- phize, nor was it the stuff of which dreams are woven. In the true sense, he was the child of the old Talmudic school: "Messiah will come!" "The Lord has many messengers to carry out His will." It is not for us to question Him how Palestine would be acquired by the Jewish people, nor what form of government they would inaugurate. Even the form of the Zionist organization did not mat- ter to him, his main interest lay only in doing work such as would hasten the Gehulah. Max Shulman had an unlimited capacity for work. He succeed- ed in surrounding himself with men who had faith in him and believed in his methods. Among these were H. Steinberg, H. L. Meites, I. Miller and Samuel Ginsberg. Shulman is completely Orthodox in his beliefs. His home is strictly Kosher, and he does no work on the Sabbath or on a holy day; on those days he attends prayers in the Synagogue. By reason of his religious ardor he was destined from the very first to become a leader in the Zionist move- ment as well as in all affairs of a Jewish character. His activity in 151 CHICAGO AND ITS JEWS the movement for the past quarter of a century contributed much to the cause of Zionism, but it did not fail to have its ill effects as well. Due to his strongly Orthodox religious tendencies, the more progressive element kept aloof from the movement — even those who were inclined to sympathize with Jewish nationalism. They feared that affiliation with Zionism would place them before the world among the reactionary forces. But Shulman disregarded the opinions of others and stood at the helm of the ship to lead Mid- western Zionism into quiet waters, even though at times the vessel came perilously close to destruction. By nature, Max Shulman is devoid of the spirit that would lead him to the smallest degree of revolt. He seldom fights conditions and has never tried to direct the tenor of his life's voyage upstream; almost invariably he glides along with the tide. He is even-tem- pered and as in his private life so in public life he avoids at all costs getting engaged in a quarrel. He may be most bitterly op- posed to a certain thing and at times he gives strong expression to his disapproval, but he will make no effort to change it to suit his taste. To say that he is Orthodox does not adequately describe him; his very soul within him is Orthodox. He will suffer no change. I recall a Zionist convention in St. Louis, in 1905. A reso- lutions committee was named including Shulman, Nathan Kaplan and myself. The committee was determined to abolish some of the old forms which the organization still practiced and reconstruct it on a more modern plan ; to strike out the fraternal feature, to make the executive board a smaller but more active body and several other changes in order to fashion it more like its sister organization of the East. At the first session of the committee an adequate plan was worked out in full accord with all the other members present. Max Shulman was unavoidably delayed and did not arrive in St. Louis until after the committee had agreed on the new organization scheme. He was against the change, not because he liked the old form or disliked the new one, but simply because he was averse to any change. If he had appeared before the committee and asked for a rehearing on the subject no one would have objected to such a request, but he only expressed his disapproval of the change and 152 THE VOICE OF YOUTH would say nothing more. However, before the convention was over, he did cause his objections to be published in a Chicago newspaper. Years later Max Shulman, at the head of a strong group of mid- western Zionists, was strongly opposed to the policies of the admin- istration of the Federation of American Zionists and was especially against Louis Lipsky, president of the organization, but when Shulman and his faction reached the convention and found there was a strongly organized opposition against Lipsky, he immediately joined forces with the Lipsky administration and the latter was re- elected. He never confided to any person the reasons for his change of mind, but those who know him asked for none; they knew that Max Shulman preferred the existing evils of the old leaders to the possible benefits of the new. By reason of his leadership in Zionist circles he was inevitably drawn into participation in all communal affairs, especially those of the Orthodox wing. Conversely, by virtue of his standing in communal matters, his position in the Zionist ranks was greatly strengthened. Every leader is subject to criticism. Even Moses did not escape severe censure from those who themselves craved leader- ship) — and Max Shulman, who is not a Moses, encountered more criticism than most. But it must be admitted that for two decades he carried the Zionist movement of Chicago and of some of the mid-western states on his own shoulders, and when the history of American Zionism will be written a generation hence a great part in it will be assigned to Max Shulman. It has been often charged that Shulman covets honor and seeks to gratify his ego; that he belongs to the type of whom Lord Bacon said: "they become slaves of the passion to dominate." If all this is true of Max Shulman, he is no different from all other leaders, including the greatest and most revered in the chronicles of man- kind. The philosophy proclaimed by Herbert Spencer and further elaborated by Nietzsche, that the ego motivates the noblest action, is a truism beyond refutation, so that the worst that can be said about Max Shulman is that he is human. If he is possessed of vanity as all of us are, his vanity has been directed towards the uplifting of 153 CHICAGO AND ITS JEWS humanity, towards the betterment of social conditions of his fellow men and for the glory of his own people. XVI A MANY-SIDED PERSONALITY There is something of a paradox in every human soul. In fact, consistency is fatal to progress, and conformity often retards and stagnates civilization. The very complexity of our natures becomes the impelling force for progress and advancement. One in whom this compound quality is particularly apparent is S. B. Komaiko; he is a composite of contrasting emotions. He laughs and cries, loves and hates intermittently and even simultaneously. He re- minds me of Heine's quasi-serious description of himself: "I am a Jew, I am a Christian, a Hebrew and a Greek, a lover of liberty and an adorer of despotism as incarnate in Napoleon; a God, a beast, a Devil !" Komaiko was born in Russia, in the province of Kovno, which since the war has become the Republic of Lithuania. At the age of eighteen he wandered forth from his native land to seek liberty and opportunity. He found both in the United States. In 1899, he arrived in New York, where he remained until 1902, when he came to Chicago and made his home here. He started in the insurance business and after the usual hardships which beset an immigrant boy in this land of keen competition and rivalry fortune smiled on him and Komaiko prospered. Even before success favored him Komaiko became a devoted Zionist and an ardent worker in the interest of the Jewish commu- nity. A child of the Cheder, he possessed a fair knowledge of Hebrew and its literature. A facile pen and a fertile imagination urged him to apply a goodly part of his time to journalism. Today his weekly letters to the New York "Morning Journal" are read and appreciated by Jews throughout the United States. The principal merit of his "Letters" is the independence and freedom with which he speaks out the truth about everything and everyone regardless of the rank and position of the men involved. 154 A MANY-SIDED PERSONALITY For many years Komaiko gave time and money to the cause of Zionism and was a familiar figure in all Zionist affairs. In 1910, he married Pauline Stein, the granddaughter of Dr. A. P. Kadison. Mrs. Komaiko was born and raised in a small rural town in this country and consequently knew little about Jews and Judaism. She was introduced to both and became one of the foremost workers in Jewish causes. S. B. Komaiko, meanwhile, received from his wife a profounder knowledge of American ideals and a deeper under- standing of Americanism and what it stands for. After his mar- riage, and with the coming of their first child, Komaiko, although a Bohemian by nature, deserted the carefree friends of his bachelor- hood and the congenial haunts where they had been wont to con- gregate and settled down to a serious active existence. And now I come to the elements in this man which appear on the surface to be contradictory and inconsistent: by birth, descent, education and environment he is Orthodox, a lover of traditions, an admirer of the old Ghetto-Jew, of the real Ben Torah and Bar Urion; and yet, for the sake of his young children, that they might have imparted to them the knowledge of Judaism, he shared in founding a new temple, Judea, a Reform congregation in the Lawn- dale district. A patriotic American, entrusted during the World War as food director of the Foreign Division, he was still a Zionist whose loyalty to the cause for a Jewish homeland was never doubt- ed, and with equal zeal he labored with all his might to obtain a seaport for his native land Lithuania, in Memmel. For a time there was even serious consideration in the Lithuanian government of appointing Komaiko Ambassador to the United States. In 1923, Komaiko visited his native land and was received as a guest of the Lithuanian Government. During this visit he was greatly instru- mental in securing the adjustment of minority rights, a problem which had been pending for some time and had involved the Jews of Lithuania. He is the only Jewish member on the Executive Board of the Lithuanian American National Organization. S. B. Komaiko was a member of the Executive Board of the Marks Nathan Orphan Home from 1907 to 191 1 and has been a trustee of the Beth Moshav Z'kinim since 1912. Recently I met a 155 CHICAGO AND ITS JEWS gentleman from Wilna who was in America in the interests of a historical institution. He was a representative member of the intel- lectual type of European Jews and his conversation interested me greatly. At one point he remarked: "I met here one man who made a most favorable impression on me. Though he has been an American for many years his Hebraic and Yiddish culture do not seem to have suffered neglect; his response to them is most re- markable." This summary of Komaiko by a stranger is remarkably accurate. There is no phase in Jewish life in which Komaiko is not interested. A Chassidic Rabbi or a commission from the Russian government receive an equal degree of his attention. The variety of his interests makes him an interesting and colorful personality. XVII ONWARD! ONWARD! The story of the farmer who stood watching the launching of one of the first steam locomotives is an old one but applicable to our subject. He said to a bystander: "They can never make that clumsy thing move." The machinery began to work, and when the smoke issued forth from the tall chimney and the wheels commenced to turn, the farmer shook his head and said: "Now that they have started it, they will never be able to stop it." When the Jews from Eastern Europe began to build their first philanthropic institution in Chicago there were many "farmers" who ventured the wise prognostication: "They will never accomplish it, they cannot build and maintain a communal institution by themselves." But when the wheels began to move and the B. M. Z. seemed likely to become a success, the same wise onlookers predicted: "Now that they started they will never stop." To the credit of the newly-arrived immigrants must it be said with great emphasis that the first communal growing pains through which they passed were not those of economic development but of a purely cultural nature. The Synagogue, the Talmud Torah, the Hebrew Literary Society, the Self Educational Club, and the He- brew Institute were the first outgrowths of a communal life and 156 ONWARD! ONWARD! nothing of an economic nature was involved therein. In all of these movements was evidenced the Jewish spirit, the insistent craving for knowledge and education. And though the very need for charity is bitter to the Jewish mind, there are three philanthro- pies close to the heart of every Jew. If there is a Trinity in Jewish ethics, the hospital, home for the aged and orphange comprise it. He reads in the Talmud: "He who rescues one life in Israel be- comes a partner to God, for it is as if he created a whole universe"; and he builds a hospital. Even the B. M. Z., the first philanthropic institution built by Jews of this city, traces its origin back to a prayer many centuries old, the prayer recited by H. M. Barnett at the first meeting gathered to organize the Home for the Aged: "Cast us not aside when we become old, when our strength is ex- hausted forsake us not." And so when he completed a Home for the Aged, and a hospital to care for the sick his thoughts turned to a home to shelter orphaned children. In November, 1903, Marks Nathan passed from among the liv- ing. He died as he lived, with a pious wish to help the needy and helpless. On January 18, 1904, the late Simeon Straus, a well-known attorney, filed the last will and testament of Marks Nathan in the Probate Court of Cook County. By his will the deceased left a sum of thirty thousand dollars for two philanthropic purposes. Fifteen thousand dollars were to go to Palestine for the building of apart- ments for the use of students of the Talmud too poor to pay rent. The second paragraph of the will read as follows: "To take $15,000.00, being the balance of the said $30,000.00, and use the same to found and establish either a Jewish hospital to be conducted with a Kosher and strictly orthodox Jewish kitchen, in the city of Chicago, or a Jewish orphan asylum as such Trustees may elect, which said orphan asylum shall also be conducted with a Kosher and strictly orthodox 'kitchen, in the city of Chicago, pro- vided however, and upon express condition that the further sum of $15,000.00 shall be raised or subscribed from other sources within two years after testator's death, to be used together with the said $15,000.00 in founding and establishing either said Jewish hospital or orphan asylum. Said trustees or their successors and other persons 157 CHICAGO AND ITS JEWS as they may elect, shall cause the hospital or orphan asylum to be incorporated under the laws of the State of Illinois, and under the name of "Marks Nathan Jewish Hospital" or "Marks Nathan Jewish Orphan Asylum," as the case may be. Said trustees or suc- cessors in trust shall be members of the first board of directors or trustees of such corporation when organized, and the first presi- dent and treasurer of such corporation shall be selected from testa- tor's trustees herein named or their successors. As soon as the $15,000.00 has been raised or subscribed from other sources within two years after the testator's death and said corporation has been formed, testator's said trustees shall pay over said $15,000.00 to such corporation; the same to be used for certain of the necessary build- ings and equipment of such hospital or orphan asylum as the case may be." The will further provided that in the event that the additional sum of fifteen thousand dollars was not raised by subscription or otherwise within two years after the testator's death, in such case the testator's bequest of the second $15,000.00 should also be used for apartment buildings in Palestine. Rabbi A. G. Lesser, formerly of Chicago, but at that time a resi- dent of Cincinnati, Louis Steinberg, Jacob Priviansky and the widow of the deceased, Bessie Nathan, were named by the testator as trustees. Rabbi Lesser came to Chicago a few months after his appoint- ment and called a meeting of the other trustees and several out- standing communal leaders of Orthodox Jewish Chicago to discuss the terms of the will; the meeting was held in the Grand Pacific Hotel. There were present, in addition to the trustees, Joseph Phil- ipson, B. Baumgarden, Benjamin J. Schiflf, Jacob Levy, Nicholas J. Pritzker, Dr. M. Meyerowitz, M. Perlstein and Rabbi Azriel Ep- stein. The widow was not present. At the very beginning a strong sentiment was evidenced in favor of a Kosher hospital, but Jacob Levy and Nicholas Pritzker pleaded the urgency for an orphan home. The matter was discussed at considerable length without arriving at any decision, and at the adjournment of the meeting the matter still hung in abeyance. 158 ONWARD! ONWARD! Man is primarily the creature of environment. It is not a new science which seeks to trace man's predilections for certain occupa- tions back to influences in his earlier life. Jacob Levy more than any one man is responsible for the building of the Marks Nathan Orphan Home. It is not difficult to trace the causes that impelled him to make the orphan's cause his own. As a young man, strug- gling hard for a livelihood in the city of New York, Jacob Levy gave his tenderest care and attention to four of his cousins who had been reared in the New York Jewish Orphan Home. Even earlier than this, back in Minsk, his native city, he fostered and reared three young brothers and the five orphaned sisters of his wife. The plight of helpless children had always engaged his attention and he dreamed of a time when he could devote all his energies to the care of destitute orphans. It was the first time in the history of Chicago Orthodox Jewry that one of their own had left so large a sum for charity and it created a great stir of interest among the people. When Jacob Levy left the meeting at the Grand Pacific Hotel he was not dismayed at the thought that his long cherished dream had not materialized that very evening, but instead he commenced formulating plans to utilize this unexpected opportunity towards the fulfillment of his dream. He was president of the "Northwest Kranken Unterstitz- ungs Verein," a local organization with seven hundred members. When he reached his home he retired to his room and commenced to juggle figures, computing the amount he must raise. His courage grew as he figured how easily he could collect the necessary amount from his members, most of whom were fairly affluent; and his dream began to take a definite shape. However, in spite of the efforts of Mr. Levy and his associates, the summer of 1904 passed and nothing was accomplished towards their goal. On November 24 a meeting was called at the Ohave Sholom Anshe Mariampol Synagogue of all the men and women who were interested in sav- ing the Marks Nathan bequest for Chicago. From a financial point of view the meeting proved a failure; very few contributions were obtained. The outlook was disheartening. A year had gone by since the 159 CHICAGO AND ITS JEWS death of Marks Nathan and not one single step of progress had been made. As a strategic move a charter for an Orthodox Jewish Orphan Home was procured on January 5, 1905. The cost of the charter was $87.25, a sum far in excess of the funds in the hands of the treasurer. The first real encouragement to the sponsors of the orphan home came when the "Agudath Noshim," a women's organization of seventy-five members, raised the largest sum as yet contributed. Five hundred dollars from a theatre benefit given at Glickman's was turned over to the treasury by the women's club. This happened on April 5, 1905, and only six months remained in which to meet the terms of the will. Time moves on and waits for nothing; and five months of the remaining six joined the other eighteen unproductive months. Only one month was left within which to save the situation. On October 5, 1905, a meeting took place in the Beth Hamidrash Hagodel. Among those present were Rabbi Azriel Epstein, Rabbi M. Bud- zinsky, Louis Steinberg, Jacob Levy, H. M. Barnett, A. L. Stone, M. Perlstein, Wolf Steif, Joseph Rothschild, Louis Isaacson, E. Epstein, Jacob Kantor, Azriel Wolpe, M. Ph. Ginsburg, Dr. M. Meyerowitz, Sam Steiner, Nicholas Pritzker and A. S. Roe. Joseph Rothschild presided and Jacob Kantor, secretary of the Agudath Noshim, acted as secretary pro tern. Jacob Levy and his followers met with greater success at this meeting than at the previous one. His own simple earnest plea and the fiery eloquence of Nicholas Pritzker, followed by the apt remarks of Dr. Meyerowitz, won the day for them. A committee composed of Jacob Levy, Dr. Meyerowitz, and Nicholas Pritzker was named to call upon the trustees of the Marks Nathan will to ask for an extension of time. The following month the committee reported that the trustees were heartily in favor of an orphan home and had granted an extension of three months' time. The next move was a mass meeting two weeks later in the incompleted Northwest Side Talmud Torah, ostensibly for the purpose of rais- ing funds, but Jacob Levy and his group had another purpose in mind which they did not disclose until long afterwards. They cherished a secret hope that the site where the Talmud Torah had 160 ONWARD! ONWARD! been started but left unfinished because of lack of funds might be obtained at a reasonable price and utilized as an orphan home. Jacob Levy, as a member of the Board of Directors of the Talmud Torah, resolved to bring the proposition to the attention of the other members. November 27, the officers and board of directors were elected for the orphan home that was as yet in the most rudimentary stage. Rabbi A. J. G. Lesser was made president; Jacob Levy, acting presi- dent; Joseph Rothschild, vice president; Louis Steinberg, treasurer; Jacob Kantor, financial secretary; and M. Berger, recording secre- tary. Mrs. Bessie Nathan, J. Privian, George Marrock, Louis Isaac- son, M. Poncher, Sam Cohen, Wolf Steif, J. Berkson, A. S. Roe, M. Perlstein, A. L. Stone and Harris Cohen were elected trustees. The following directors were named: Mrs. Adelson, H. M. Barnett, J. M. Berkson, A. Haffenberg, D. Koenigsberg, Mrs. Lasdon, H. Bolotin, Jacob Cohen, I. Cohen, M. Finkelstein, H. Fischkin, L. Feder, Dr. H. L. Frankel, E. Ganz, D. Goldberg, W. Goldstein, B. Hindsill, Abe Levin, Mrs. R. Lipschulch, S. Ansky, Nicholas J. Pritzker, H. B. Rubenstein, B. Rubenstein, W. S. Silverman, I. Shaffer, Mrs. Segal, B. Shapiro, D. Zemansky and W. Zemansky. Those of the coming generation who may chance to read this chronicle of the beginning of an institution which did not have sufficient funds to pay for its charter may marvel at the courage of the people and the success of the institution, which has maintained and educated one thousand two hundred and thirty-one orphans, whose expenditure last year was $140,000.00, and whose total net assets amount to a trifle less than a quarter of a million dollars. They will hardly realize the tremendous amount of energy and sacrifice it required on the part of men and women whose own in- comes were meager and who were compelled to work hard for the support of their own little ones, but who unhesitatingly assumed the responsibility for the care of children bereft of their parents. The names of Jacob Levy, Nicholas Pritzker, Wolf Steif, A. Salzer, L. Feder and George Marrock will stand out in the history of philanthropy among the Russian Jews of Chicago. The structure originally intended for a Talmud Torah was ac- 161 CHICAGO AND ITS JEWS quired and completed, but it soon proved inadequate to accommo- date the many applicants. Three years after the founding of the Marks Nathan Orphan Home a tract of land was purchased on Albany avenue north of Ogden avenue and a new home more spacious and commodious than the first was built. XVIII MOTHERS AND DAUGHTERS Shmaryah Levin, discussing Zionism at the dinner table of Julius Rosenwald, said to his host: "I could, convert one member of your family to the cause of Zionism, but I should first have to remove your wife from her husband's influence." One Sunday morning, in 1917, the telephone at my elbow rang and when I lifted the receiver to my ear I heard the voice at the other end of the line announce that Mrs. Julius Rosenwald was speaking. She was calling, she said, at the request of her friend, Mary Antin, whose letter she had just received informing her that she was coming to Chicago for a week's visit during which she would like to meet and address the Zionists of the city. I had met Mrs. Rosenwald on several previous occa- sions, but when Mary Antin arrived we met more often in the com- pany of our mutual friend and the subject of our conversation was almost invariably Zionism. These friendly arguments led me to the conclusion that Mrs. Alfred K. Stern, the daughter of Mrs. Rosen- wald, gauged her mother's attitude with more accuracy than Shmaryah Levin. Mrs. Stern said to me, not long ago: "My mother was not a Zionist, but her warm sympathies for all lofty things and for people who are followers of high ideals naturally attracted her and brought her close to a group which happened to be interested in the cause of Zionism. She enjoyed immensely the sort of conversa- tion which embraced worth-while subjects. Gossip and petty scan- dals simply did not interest her. She sought out people who could contribute to the rich colorful pattern of her life. And these she found in such men as Aaron Aronson and Shmaryah Levin." The limited knowledge at my command of the life of Mrs. Rosen- wald is sufficient to convince me that she deserves a place in this 162 MOTHERS AND DAUGHTERS history by reason of her own merits and independent of her position as the wife of Julius Rosenwald. Her own individual contribution to the culture and wellbeing of the community entitles her to a page of her own in this volume. Mrs. Julius Rosenwald (nee Augusta Nussbaum) was born sixty- one years ago in Plattsburg, New York. She was reared in an at- mosphere of culture and refinement. In the home of her parents there was a decided tendency towards assimilation, but her own in- clinations were strongly for her own people. After her marriage her associations were almost exclusively with people of her own race. When fortune began to favor her husband Augusta Rosen- wald did not indulge herself in a* life of luxury, as many women are inclined to do. Instead she followed her husband's example and tried in her own way to alleviate some of the distress existing in the world about her. And here again I quote her youngest daughter: "She was an inspiration to my father in his philanthropic enter- prises," but her warm-hearted sympathies found expression in un- tiring activity in charitable undertakings of her own. Augusta Rosenwald was no artist in the sense of creative art, but she possessed the true artistic temperament. Beauty in every sense and form made a tremendous appeal to her. She loved flowers and made an extensive study of them. She herself planted and culti- vated most of the flowers in the beautiful garden of her home in Highland Park. She was never known to be idle — unless one would call the time spent in her garden or with her friends idle hours. She disliked solitude and loved company, but in her choice of friends, too, she was different from most women, surrounding herself with interesting, alert personalities like her own. She was a gracious hostess, possessed of the true spirit of hospitality. Her dinners were brilliant affairs, sparkling with conversation, natural and unforced, which emanated from the fertile intellects of the assembled guests. She was always a splendid listener, but in her clubs and her organi- zations she did not hesitate to express freely her ideas and opinions. She was diplomatic and tactful, but she always said exactly the things she wanted to say. The interests of Mrs. Rosenwald were manifold; her husband's 163 CHICAGO AND ITS JEWS philanthropies took much of her time, especially the Chicago He- brew Institute, Michael Reese Hospital and the University for negroes. The Girl-Scouts was an organization in which she figured independently of her husband. She was a pioneer in originating and promoting the idea of Visiting Nurses and in addition to all her other activities she found time to bring into the world two sons and three daughters, to all of whom she gave the loving guidance which has brought them to a splendid manhood and womanhood. Her daughters are married and have families of their own to whom to pass on her ideals: Adele is the wife of Doctor David Levy; Edith is Mrs. Edgar Stern and Marian is Mrs. Alfred K. Stern. Her sons, Lessing J. and William, are also married and are making their own places in the business world as well as in philanthropic circles. # # # # # A woman of imposing personality and with a will quite her own is Mrs. Edwin Romberg. She was born fifty-one years ago at 2213 Calumet avenue, Chicago, in what was at that period the most exclusive and fashionable section in Chicago. Shalah was the only child of Lazarus Silverman, a prominent banker during the last quarter of the nineteenth century. Her father came from Bavaria, where he was brought up under the influence of a religious and scholarly father and a pious mother. Lazarus inherited an Hebraic background from his parents and a general culture from his early environment, a heritage which he transmitted to his daughter Shalah. Her mother, Hannah Sachs, born and raised in our own South, imbibed the culture, traditions and virtues that are identified with Southern womanhood in this country. These two people, Hannah and Lazarus Silverman, lavished all of their attention and devotion on their only child Shalah. She received her early education in the public schools of Chicago, at- tended the Dearborn Seminary and was sent abroad to complete her education. She spent four years in Belgium, two years in Frank- furt am Main and one year in England. She returned to the United States and in 1899 married Col. Edwin Romberg of New York. For several years after their marriage they made their home 164 MOTHERS AND DAUGHTERS in New York, but for more than a quarter of a century they have been living in Chicago. Soon after Mrs. Romberg returned to her native city she began to take an interest in Jewish welfare work. It was Olive Schreiner who said: "A woman must run along with the flock or she will fall by the wayside." But Shalah Romberg decided long ago that running along with the flock was not in her line and she had certainly no intentions of falling by the wayside. She has a creative mind and uses it to good advantage. She has ideas that are original and she is eager to test them, with the inev- itable result that in the old established institutions clinging tena- ciously to their old customs and practices and permitting no inno- vations or change, Mrs. Romberg is regarded as an outlaw of the most revolutionary type. Perhaps another woman in her place would have fallen by the wayside long ago, but opposition only strengthens her determination. Let her opponents beware when she takes up the cudgels in behalf of a worthy cause! For she is uncompromisingly resolute in maintaining her principles. She is actuated by an earnestness of purpose and a firm conviction in the essential rightness of the ideas for which she stands. Her strongest enemy is organized charity or as she puts it: "Monopolized Char- ity." She is resourceful, daring and even heroic in her manner of attack, and in most of her battles she emerges the victor. She saved the Maimonides Hospital when it was on the verge of collapse, in spite of the powerful opposition from the Associated Jewish Char- ities. She encountered a tremendous amount of resistance when she was president of the north-west side Hebrew Institute and she is now engaged in a bitter struggle in behalf of the North-west side Infants' Day Nursery. In spite of the many antagonisms Mrs. Edwin Romberg encountered in the years of her excellent social service, she has been identified with most of the leading Jewish organizations in an active capacity. She was president of the Con- ference of Jewish Woman's Clubs, one of the founders of the Ruth club, a member of the Johannah Lodge, for many years an ardent worker and president of Mount Sinai Hospital, president of the Dramatic Club, president of the Educational Alliance, honorary president of the Institute Woman's Club, president of the Mid- 165 CHICAGO AND ITS JEWS western Women's Jewish Congress Conference and president of the Infant's Home and Day Nursery. One outstanding feature in the many charitable and cultural ac- tivities of Mrs. Edwin Romberg, and considered by many her greatest achievement, was the popularizing of classical music. Through her efforts an opportunity was afforded to the poorer class of people to hear the compositions of the great masters for a negligible sum. It was long before the radio had come into being and even the grafaphone was still a luxury, owned by the very rich. Through only two mediums was classical music available to the public : the opera and the symphony orchestra, both of which were out of reach of the meager income of the ordinary wage-earner. Alexander Zukovsky, who has since become a favorite of Chicago music lovers, was newly-arrived from Russia and unknown. He and his family were victims of a pogrom which stripped him of everything but his violin. He spoke no other language than Rus- sian, but his violin was more linguistic. By chance he met Mrs. Romberg, who at the time was president of the Institute Woman's Club. She heard him play and was captivated by the quality of his tone, his mastery of the instrument and by the soul that spoke through the four strings. She arranged that he and six other musi- cians should furnish a series of Sunday afternoon concert ensembles at the Hebrew Institute. She agreed with Dr. Blaustein, superin- tendent of the Institute, that the nominal sum of ten cents be charged for admission and that she herself would be liable for any deficit. The first concert proved a complete failure. Besides the musicians, twenty people were present in the large auditorium. Neither Mrs. Romberg nor Zukovsky were discouraged, but contin- ued the Sunday afternoon concerts until they became an event eagerly awaited by the music-loving public which was drawn to the Hebrew Institute in ever-increasing numbers. Soon after this experiment of Mrs. Romberg's, almost every social settlement in the city adopted a similar plan and concerts of that kind became a feature in every neighborhood, thereby enriching the cultural fabric of many lives. Although Mrs. Romberg has had a somewhat militant career as 166 MOTHERS AND DAUGHTERS a worker in social and communal affairs, she is truly feminine, kind, charming and versed in the almost lost art of hospitality. # # # # # I have known Esther Weinshenker for many years, almost as long as I have known Chicago. She was one of the first women I became acquainted with on my arrival in this city and we remained warm friends, until two years ago when she was snatched from us and passed out of earthly existence. And yet it is not because of our long friendship that I am devoting these lines to her. I consider her contribution to Jewish culture of an outstanding quality and value. She was a cleverly gifted conversationalist, witty and humor- ous and yet always. sustained by a sound logic. Her schooling was meager, but no one ever detected her educational limitations. She possessed a charm which caused her to be singled out in almost any gathering and yet not even her most ardent admirers would credit Esther Weinshenker with unusual beauty. She came to the United States in 1886 with her father, Tuvia Weinshenker, her mother and several sisters and brothers. Her father was a well-to-do merchant from Russian-Poland who mi- grated to the Western part of the U. S. attracted by the new Baron de Hirsch Agricultural colonization scheme. He soon became dis- couraged with the project and moved to Chicago, where he engaged in the manufacture of mattress. Esther's debut into communal and social work began with the Zionist movement in Chicago. She was the first of her sex to join the nationalist cause and she gave to it all the energy at her com- mand. To espouse the cause of Zionism in the present era, is relatively easy as compared with the sacrifices such a course de- manded thirty years ago, but Esther Weinshenker ignored the criticism, antagonism and scorn which she met on every hand. Her participation in the Zionist movement made her feel a real daughter in Israel, a sister to Miriam and Deborah. After she organized the "Clara de Hirach Gate" of the Order Knights of Zion, she became interested in the literature of her people, an interest which grew to embrace all literature. Avidly, eagerly, constantly, she read, always anxious to improve herself, to 167 CHICAGO AND ITS JEWS increase her knowledge. She was the first woman to join Nathan D. Kaplan's campaign for a Chicago Hebrew Institute and for many years she served as president of the Institute Woman's Club. She was among the first women of Russian descent to join the Council of Jewish Women and for a long period acted on the Board of Directors of that organization. In 1905 Esther Weinshenker married Isidor Natkin, a man in- terested in many of the same things which claimed her attention. The compatability of their interests bound them closely together and Esther had the support of his approval to help her in her ever- increasing activities. Their mutual love of books and their faith in Zionism drew them more closely together. For years they read and studied in perfect harmony with each other. In 1923, Isidor Natkin died and his wife took a position as executive secretary of the Kehilath Jacob Hebrew School. In a few years it became, through her efforts, the leading Hebrew school on the West and Northwest side. Death curtailed the activities of this remarkable woman. In 1928, she was suddenly taken ill and in a few days she passed to the great beyond. XIX MEN WHO DARED The history of civilization is the story of men who dared. Every advance of human progress has been accomplished by men of courage. From the earliest dawn of civilization to the most recent time all steps forward have been made by men brave enough to forsake the beaten path. A casual retrospect brings forth to the mental eye a most remarkable galaxy of men of daring: Moses, Mohammed, Confucius and Christ in the world of religion and ethics; Aristotle, Plato, Socrates, Giordano Bruno and Spinoza, in the world of thought and philosophy; Washington and Lincoln, to name only two of the countless heroes of every country and every age who have dared to free their compatriots from injustice and bondage. Who can name all the men who dared in the field of science and invention? Their names were not always recorded in 168 MEN WHO DARED the annals of history, and only rarely did humanity gratefully acknowledge its debt for their achievements. More often they were condemned to drink the cup of hemlock, to be nailed to the cross or burned at the stake. Not infrequently they were the victims of the assassin's bullet. The most lenient judgment condemned them to excommunication or banishment. At no time did society deal with these men too kindly, for society has always looked askance at any deviation from its well-worn concepts. The entire career of Jacob M. Loeb is marked with daring. His material success in life is due to daring as is the success of every one of the endeavors by which he has distinguished himself. Jacob M. Loeb was born in Chicago, September 17, 1875. He did not come into the world as the Duchess of Orleans describes the entry of her son, the Prince Regent. All the fairies were not bidden to his cradle, and the gossips were not profuse with their gifts. Jacob Loeb was received neither as prince nor as child of the muses. The valuable gifts which he possesses he received from his parents. From his mother, Johanna, he acquired his strong sympathies for his fellow men and his passion for service to humanity; and from Moritz, his father, came the heritage of a fine physique : the splendid head set on its massive shoulders which gives him an uncommon appearance. The qualities of daring he acquired in the school of life, where he served diligently as an apt pupil. His inner makeup fully corresponds with his appearance. It is therefore obvious that Loeb was not made to be commanded, coerced or ruled. The at- tributes of commanding, ruling and ordering are his. Democratic in spirit though he is, his presence inspires awe and produces a feeling of deference and respect. After graduating from grammar school Loeb attended business college. At the age of fifteen he obtained employment in Mandel Brothers' department store on State street. However, he was des- tined for greater things than an employee in a department store. He did not remain long in that position but left to enter the insurance business. In 1894 he organized the business firm of Loeb & Coffey and in 1896 the name was changed to "J. M. Loeb & Co." In 1902 he became a member of the firm of Eliel & Loeb and in 1916 the 169 CHICAGO AND ITS JEWS firm was incorporated under the same name. It ranks as one of the leading insurance exchanges in this city. Mrs. Johanna Loeb was among the first of the South side women to become inspired with the idea of a Hebrew Institute. She was always foremost in zeal and enthusiasm for anything of a charitable or cultural nature. From her Jacob Loeb caught the spirit and before long his devotion to the cause was no less than his mother's. In 1908, when the Institute became a reality, Julius Rosenwald, its president, appointed Jacob M. Loeb chairman of the committee on physical culture. Loeb immediately sought out the most competent instructor in physical culture education and engaged Harry Berk- man to direct the department. In a short time the Hebrew Institute acquired more than a city-wide reputation. Jewish boys and girls entered every branch of athletics, a phenomenon heretofore un- known; they took part in wrestling matches, prizefighting, basket- ball, swimming and every form of indoor and outdoor sport. They came to be looked upon as worthy adversaries by the leading con- testants in their field. In 1910, when Mr. Rosenwald refused a second term Jacob M. Loeb dared to become his successor. Since then he has continued in the office to the present day and the Hebrew Institute, or as it is now called: "The Jewish People's Institute" has, in the last twenty years grown by leaps and bounds until it became the most influen- tial institution of its kind in the United States. On January 8, 1913, Mayor Carter H. Harrison of Chicago, ap- pointed Loeb a member of the Board of Education, to fill a vacancy of an unexpired term. On June 29, 1914, he was reappointed by the same mayor for a full term and soon after was elected by his col- leagues to the presidency of the Board. He was reappointed a mem- ber of the Board of education by Mayor Thompson. The corruption of the Thompson regime is contemporaneous history, well known to all. It penetrated every department. Nothing was too sacred, not even the funds appropriated for the education of more than half a million children. Here again Jacob Loeb manifested his intrepidity. He waged a terrific war against the prevailing graft and corruption and strengthened his attack with an exposure which shook the 170 ARMISTICE WITHOUT PEACE administration to its foundation. As a result of his campaign several high officials were tried and convicted. The administration lacked both power and courage to oust Loeb from office; he continued to function until his term expired, but he no longer participated ac- tively in the affairs of the Board. He attended meetings but took no part in their deliberations and refrained from voting. The service which he rendered to the city of Chicago and the courage he dis- played in an unequal war of an individual against a powerful political organization, made him an outstanding figure as a man and a citizen. Harry A. Lipsky was a member of the Board of Education under the Harrison administration -simultaneously with Loeb and to- gether they are responsible for the preparation and adoption of a resolution, making the Hebrew language part of the high school curriculum. Through the efforts of these men two distinguished Jews were honored by having public schools named after them: Theodor Herzl and Emil G. Hirsch. XX ARMISTICE WITHOUT PEACE, A BANQUET WITHOUT FOOD From the very beginning of the World War in 1914, the Jews of America responded to the plea for help from their less fortunate co-religionists in Europe, with an overwhelming generosity. The Jews of Chicago raised money in drive after drive to send out to the disease-stricken, famine-haunted Jews of Europe. In November, 1919, came the armistice with its period of recon- struction and readjustment. Battered, shell-torn homes had to be rebuilt and rehabilitated. Fields had to be tilled and made to yield again the wheat, corn and rye which meant food to the people who for so long had gone without. The millions of dollars collected by the Jews of America had begun to make an impression on the utter poverty and destitution of Europe. With the help of their brethren on this side the sea people were beginning to pick up the threads of their tattered existence. Wounds were beginning to heal and except 171 CHICAGO AND ITS JEWS for the missing members in every family, the nightmare of the past six years had almost vanished from the minds of the people. Then came the lean year of 1921, with its woes of hunger and starvation. The war had ended, but its ravages still endured. Again a cry came across the seas appealing for food. Julius Rosenwald called a conference of some of the leading Jews in America, to gather on September 24, 192 1 at the Standard Club, in Chicago. The conference resulted in a determination that the Jews of America must raise a sum of fourteen million dollars and Chicago was as- sessed with a quota of one million dollars. David A. Brown, of Detroit, Mich., who had distinguished himself on numerous occa- sions in organizing drives, was elected Generalissimo by the four hundred men and women present. Because the idea for the drive was formulated in Chicago, it was tacitly agreed that this city should be the first to organize its staff and raise the million dollars which would be the nucleus for the entire sum. The task seemed almost super-human. Financial de- pression, the high price of commodities and the numerous appeals already made were obstacles not to be considered lightly. The Jews of Chicago, like those all over the country, had "given till it hurt" in so many drives that they were almost bled white as a result. The question then was, who would undertake the thankless job of collecting this vast amount of money from people weary of giving. "Who will lead us?" was the question to be read on the faces of every person present. The voice of Jacob M. Loeb, to the surprise of every one, answered: "I Will." It was again the daring quality that dominated all his actions that spoke. His friends felt sorry for him; they considered his acceptance of the chairmanship a fool- hardy move. He had answered without realizing the responsibility leadership of an impossible task would entail. His enemies — and they were not a few — were elated with the thought that failure, which was bound to result, would damage his prestige and lower his pride. As some of the most vindictive expressed it : "He is going to the slaughter." Jacob M. Loeb organized his campaign committee, marshalled his forces and in less than forty days almost doubled the quota. The 172 ARMISTICE WITHOUT PEACE total amount subscribed was one million eight hundred thousand dollars. How he accomplished it no one can say exactly, but just one instance of the daring resourcefulness of the man can be told here. Jacob M. Loeb announced to his workers that on December 7, they were to attend a dinner at the Drake Hotel, for the purpose of outlining plans for the campaign. On Wednesday, December the seventh, at six o'clock, over eight hundred workers came to the Drake Hotel. On entering the large banquet room they found bare tables. After waiting patiently for some time, they realized that there was not going to be any food served. Mr. Loeb greeted the surprised and disappointed guests and explained to them the in- hospitality of the empty boards. "Fellow workers,"" he said. "We have been invited to meet each other and to dine together. We have met, but there is no banquet spread, no food prepared. The tables are bare and we will not dine. This is not by accident but by design. This program (call it trick if you will) has been deliberately planned, planned with a purpose — a twofold purpose. "For so many to dine in this place would mean an expenditure of thirty-five hundred dollars, which would be unwarrantable ex- travagance, and, in the face of starving Europe, a wasteful crime. Thirty-five hundred dollars will help to feed the starving, clothe the naked, and heal the sick. What right have we to spend on ourselves funds which have been collected for them? So that this money might be saved for them, you are brought here to this foodless banquet. "For that and for another reason. You came here expecting to dine, plentifully, luxuriously. Suddenly, unexpectedly, and perhaps for the first time, you have been disappointed. In place of plenty, you find nothing. In place of luxury, you find bareness. In place of symbols of joy, you find those of grief. Perhaps you are vexed and indignant as well as disappointed. Well then think of your brothers and sisters in South-eastern Europe. Some of them too have expected to eat, not so plentifully, or luxuriously as you, but still to eat. Suddenly as you, unprepared as you, rudely as you, they have been disappointed. For them, too, the symbols of glad- 173 CHICAGO AND ITS JEWS ness have been replaced by those of sorrow. For you the disappoint- ment is temporary and transient, for them permanent and lasting. You have been denied one meal, they have been going for days and days without food. For you this short fast may mean better health — at most an hour's discomfort. For them, there has been depriva- tion and want, nakedness and disease, famine and death. Under- nourished mothers, anaemic fathers and rickety children stalk through Europe for lack of sustenance. So you have been assembled here in this way that you might be made to feel, in some small measure, what this must mean to them. It is hoped not only that you will feel it yourselves, but you will make others feel it. . . ." The new form of propaganda which became known as "The Foodless Banquet" was carried by news dispatches from one end of the world to the other; and when the drive was inaugurated in New York, Jacob M. Loeb was present to set its campaign in motion. In New York he again manifested his daring qualities by telling his hosts, at the risk of earning their enmity, a number of truths about themselves which no one had ever dared tell them before. The sincerity of his purpose, however, and his boldness in daring to come to New York to take its Jews to task completely dispelled any hostility which might have resulted and Loeb pro- ceeded with the business in hand and then returned to Chicago. XXI THREE RELIGIOUS LEADERS Between the years 1898 and 1906, there came to Chicago three spiritual leaders who have exerted a noticeable influence on the community up to the present time. I have been asked by many why I so greatly stress the Temple and Synagogue movement and why I devote so much time to the history of the Chicago Rabbinate ? This is an opportune time and place to answer the question once and for all. In the primitive lives of the crudest form of social existence, knowledge and education began with the priesthood. The first sign of a cultural life among all peoples emanated from the Church, and centered around the rabbi, minister, priest, lama 174 THREE RELIGIOUS LEADERS or medicine-man as the case might be. The early growth of the Jewish community in Chicago followed the same rule, hence my attention to the Synagogues, the Temples and their Rabbis. Rabbi Abraham Hirschberg came to Chicago in 1898, only a few months after he received his Master's degree from the University of Cincinnati. He came here to fill the pulpit of the "North Chicago Hebrew Congregation" and has stood in that high place ever since. Although during those thirty-two years many of the old members have silently withdrawn to a greater and larger congregation and many new ones have joined the Temple, though even its name has been changed to "Temple Sholom," Rabbi Hirschberg still officiates. In all the changes that can take place in thirty-two years he alone has remained immutable. He is still the Rabbi. Rabbi Hirschberg was born in Cincinnati, on August 10, 1876, the son of Maurice A. and Sarah (Samuels) Hirschberg. He was one of the youngest Rabbis to occupy a pulpit, but he boasts a still greater distinction in that his first pulpit has been his only one since his ordination. He has been active in many Jewish and civic move- ments, but his most notable contribution is the innovation of free services on the High Holidays at Medinah Temple, for the benefit, ostensibly, of transient Jews who are away from home on those days. He is also credited with being the originator of the idea of holding separate services for children, an idea the merit of which is still debatable. While Rabbi Hirschberg has remained constant in the changing aspect of his congregation, he has not failed to pro- gress with it and possibly that is the secret of his long tenancy in the pulpit of that modern Temple. # # # # # The second of the illustrious trio is Rabbi Tobias Schanfarber, who came to Chicago to become the Rabbi of Kehilath Anshe Maariv, in 1901. He was born in Cleveland, Ohio, on December 20, 1862. Completing his preparatory studies in his native city, he entered the University of Cincinnati and the Union Hebrew Col- lege. He took his Master's degree from the University in 1885, and was ordained to the Rabbinate one year later. While still attending 175 CHICAGO AND ITS JEWS the Hebrew Union College, during the year 1885-86 he journeyed weekly to Toledo, Ohio, to conduct services in the Reform Temple in that city. In 1886 and '87 he officiated at the temple in Fort Wayne, Ind., in 1887 and '88 at that of Baltimore, Md., and from 1888 to 1898, he served as Rabbi in Mobile, Ala. In 1901 he came to the Congregation Kehilath Anshe Maariv in Chicago and here he has remained up to the present time. A few years ago, when Doctor Solomon Freehoff, a much younger man, took over the pulpit of K. A. M. Rabbi Schanfarber was retired as Rabbi Emeri- tus. Besides serving his community as its spiritual leader, he dis- tinguished himself in the field of Journalism and Letters. He was editor of the "Jewish Comment" of Baltimore, of the "Jewish Chronicle" of Mobile, "The Chicago Israelite" and "The Sentinel." He was associate editor for two years and contributor for many years to the "Reform Advocate" and to many secular and non- Jewish publications. He is the author of several volumes of essays and studies in Judaism. Since his arrival in Chicago he has crowded in a life full of activi- ties. He served as a director of the United Hebrew Charities, vice-president of the Illinois Vigilance Association, a director on the Board of the Chicago Hebrew Institute, corresponding secre- tary of the Central Conference of American Rabbis, and president of the Chicago Rabbinical Association. In his early career he insti- tuted Sunday service in Baltimore and he helped organize Reform Congregations in many small communities. His support was of great value in the reorganization of Mount Sinai Hospital and he was instrumental in interesting Charles Schaffner in the idea of a Kosher Hospital. Although retired and enjoying considerable dis- tinction as Rabbi Emeritus, Rabbi Schanfarber has not ceased to take an interest in all spiritual, cultural and philanthropic affairs. The strenuousness of his activities in the past and the physical afflictions with which he has been tried have had no effect on his patient gentleness and have left no mark on his warm-heartedness. He loves his fellow-man, and in turn is loved by all who are privileged to know him. •J? 'rr ^nF ^F ^R^ 176 THREE RELIGIOUS LEADERS Dr. Gerson B. Levi, Rabbi of Temple Isaiah-Israel, is the third in the group of spiritual leaders who came to Chicago during that period. He was born in Greenock, Scotland, January 23, 1878, the son of Israel and Miriam (Salzman) Levi. When ten years old he was brought by his parents to the United States. The little family settled in Philadelphia and there Gerson spent his boyhood and early manhood. He attended elementary school and high school and later the University of Pennsylvania, in the city of brotherly love. In 1899 he graduated from the University of Pennsylvania with high scholastic honors and a Bachelor of Arts degree. He continued to do post-graduate work and received his degree of Doctor of Philosophy eleven years later. Israel Levi, a native of Kdenigsberg, Ost Preussen, was a strong adherer to the Haskalah movement and his sincerest wish, in which his wife shared, was that their son become a Rabbi. Thus, his studies were mapped for him in strict accordance with their wish: and when they were informed by his instructors of his brilliant mind and of the profound interest he evinced in all his studies they were filled with great happiness. He studied Hebrew under the tutorship of his grandfather, Hirsch Levi. Rabbi Sabato Morais, a saintly soul given to mysticism, the Rav of the Sefardic congrega- tion of Philadelphia, initiated him into Jewish philosophy and Jewish ethics. Gerson Levi went to New York and entered the "Jewish Theological Seminary" to take up the studies required in order to become an Orthodox Rabbi, a fact not widely known about the man who is now a leader in Liberal Reform Judaism in America. He graduated from the Seminary in 1904 and the same year took up his duties as Rabbi in Helena, Arkansas, where he remained for two years. In 1906 he was called to the pulpit of the newly consolidated Temple B'nai Sholem and Temple Israel of Chicago and he has remained ever since. There is another chapter in his life more thrilling than the first, for it presents the romantic phase in his career. A short time after Dr. Levi came to Chicago, he met a charming young woman who was the daughter of an eminent Rabbi and the granddaughter of two celebrated Rabbis. He met and fell in love with Elsa, the 177 CHICAGO AND ITS JEWS youngest daughter of Dr. Emil G. Hirsch. In addition to her great Yichus, which was of no little consideration to him who was him- self a great Yachson, Elsa possessed attractions of her own. Her interesting personality and brilliant mind were virtues to be taken for granted in a daughter of a Talmid Chochem. But Elsa Hirsch possessed a talent which threatened seriously as an obstacle in the young Rabbi's courtship. She was decided on a musical career. Her virtuosity as a pianist and her love for the instrument precluded any consideration of matrimony. But she was unable to resist the promptings of her heart and Elsa yielded in his favor as against a brilliant career on the concert stage. In 1907 they were married. They have three sons: Julian, Edward and Harry John, all worthy of their antecedents. In erudition and scholarship, Dr. Levi ranks high among the Rabbis of this land. His outlook on Jewish life may differ in many respects from that of other Rabbis but his views are a part of his philosophy on life in general and Jewish life in particular. He acknowledges the debt he owes to his grandfather and teacher, Hirsch Levi. That scholarly old gentleman was the pupil of the famous Reb Shmuel Strashuner and the impression he left on the plastic mind of his grandson is most remarkable. Equally at home with the Greek and Latin classics and the best modern litera- ture, yet when Dr. Levi seeks to clarify or illustrate a point, either from the pulpit or in private conversation, he resorts to the use of a Midrash for the purpose; he goes back to the "Drawing of the Waters" instead of using a modern simile or an ancient parable. He is an • independent thinker and when a thought ripens in his mind he proclaims it loudly enough for all to hear, disregarding the mobs that are ready to decry him as a "traitor to the cause of Judaism." His homiletics from the pulpit and discourses from other tribunes may lack the kind of oratorical melodrama that incites sentimental audiences to pathological hysteria but it contains an abundance of intellectual eloquence that strikes deeply and carries conviction. Every thought expressed is clearly and incisively and is sustained by sound logic. His diction is notably free from super- ficial frills and adornments, for Dr. Levi, primarily interested in 178 THREE RELIGIOUS LEADERS complete truth or a perfect syllogism, disdains external ornamenta- tions. He seeks to convey what he considers the truth and he does not trouble to obscure it by wrapping it in meaningless words. His quest is ever for power to bring conviction to his auditors, but he does not attempt to counterfeit this power by the use of an ex- travagance of phrases. He first seeks a definition for himself and then strives to give the entire thesis to his audience. The pen which Dr. Levi wields is as mighty and powerful as is the power of his speech. For many years he was the associate editor of the Reform Advocate and since 1923 he has been its editor-in-chief. He proved a worthy successor to its founder and first editor, the late Dr. Emil G. Hirsch. Not long ago I had occa- sion to discuss Dr. Levi's versatility with mutual friends. One of them said: "I do not often agree with his editorials but they are so compelling that one is almost forced to read them." He is strongly opposed to political Zionism but he is sincere and what more can one ask? Dr. Levi is the author of a Hebrew Grammar for children in the higher classes of Hebrew Religious schools, also a volume on Gnomic literature in the Bible and Apocryphy. He compiled and edited a volume of sermons delivered by Dr. Hirsch. He is one of the founders of the "Travelers Aid Society" and has been its vice president for the past eighteen years and guiding spirit ever since its inception. He is a member of the Board of the Jewish Aid Society and a member of the Board of Trustees of the Jewish Institute of Religion, of New York, founded by Dr. Stephen S. Wise. He has been president of the Chicago Rabbinical Association, a member of the Board of Managers of the Central Conference of American Rabbis, a member of the Editorial Board of the Menorah Society of Northwestern University and an honorary member of the Saint Andrew Society, which is composed of Chicago Scotchmen. Mrs. Gerson B. Levi takes her place in public affairs as befits the wife of her husband and the daughter of her sire. She is ex-presi- dent of the Sisterhood of Isaiah-Israel Congregation, ex-president of the Conference of Jewish Women's Clubs and President of the 179 CHICAGO AND ITS JEWS Chicago Section of the National Council of Jewish Women. She is active in various other fields of endeavor. Temple Israel, a beautiful edifice, only a few years old, was lo- cated on Michigan avenue and Fifty-third street, at one time a fine residential section in Chicago, but shortly after the war the territory was invaded by Negroes, and the white people began to move Eastward. In 1923, Temple Isaiah, which stood on the corner of Vincennes avenue and Forty-sixth place, met with a similar fate. It, too, had to be abandoned because of the invasion of the colored race and its members sought new territory in the South-East section. Both congregations saw that it would be to their benefit to con- solidate and accordingly the two merged into one. Isaiah had already acquired a beautiful tract of land on Greenwood avenue and Hyde Park boulevard and on May 6, 1923, the cornerstone was laid on this site for the new Temple. "The Temple" was completed in the same year, and today its dome and minaret present a pictur- esque silhouette against the sky, a scene reminiscent of the ancient splendor of Israel and its Temple. For a time Doctor Stolz and Doctor Levi alternated in conducting services, but Doctor Stolz retired two years ago to become Rabbi Emeritus and Doctor Levi assumed all the responsibilities and duties of an active Rabbi. XXII FROM KISHINEF TO CHICAGO Harry Jeramiah Auerbach was born and raised in Kishinef. When the pogrom broke out in that city he was sixteen years old. By some unknown miracle he managed to avoid being hurt, but five years later he came to Chicago to meet his death in a manner which stirred the Jewish community to a violent passion. At noon on Monday, February 2nd, 1908, the newspapers in bold type scarcely dry bore screaming headlines proclaiming the sensa- tional news that a Jewish youth, an anarchist Harry J. Auerbach by name, was killed in an unsuccessful attempt to assassinate George M. Shippy, Chief of Police of Chicago. The Jewish population was shocked and appalled at this wholly unexpected incident. Utterly 180 FROM KISHINEF TO CHICAGO terrified by the first incomplete details of the newspaper stories and without stopping to consider if there were any mitigating cir- cumstances it hastened to condemn the unfortunate youth. The daily Jewish Courier, a Yiddish newspaper owned and man- aged by M. Ph. Ginsburg, is regarded as one of the most conserva- tive newspapers in the country, and yet, even this publication as- sumed an attitude totally at variance with its usual policy. Out of the jumble of surmises as to motive and the maze of conflicting accounts of the attack, the following details emerged: Chief of Police George M. Shippy received several knife wounds in the right shoulder, his son Harry, nineteen years old, was at the Augustine hospital, mortally wounded by a bullet which penetrated his lungs. The Chief's coachman received wounds in his right side and the assassin was killed by bullets from Chief Shippy's gun. The attack had taken place at 9:15 o'clock that morning. The general trend of the various accounts in the different newspapers was somewhat as follows: The assassin, Harry J. Auerbach, a Russian Jew, a fanatic, a crank and an anarchist, had come to Chicago three months before and made his home with his eighteen year old sis- ter Olga. His sweetheart occupied a room in the same flat. Auer- bach was born in Kishinef and immediately after the pogroms he ran away from the bloody city and came to Austria. There he strug- gled hard and suffered from a scarcity of food and shelter for five years. At the age of twenty-one he came to Chicago. He had very few friends and became melancholy and brooding. From his sister it was learned that he lost his job here and being unable to procure other employment he had to depend upon her meager earnings for support. When she fell behind with her rent and he was still with- out employment, he became more and more despondent. From here the composite story boils down to this altogether ridiculous tale: The struggle, .which lasted but a few minutes, took place in the house of Chief Shippy, at 31 Lincoln Court. Harry Auerbach rang the doorbell and the Chief answered it himself. As soon as the door was opened Auerbach entered and gave the Chief a sealed envelope. Shippy was suspicious of the young man from the moment he entered. He grabbed him by both arms and called 181 CHICAGO AND ITS JEWS to his wife to come and search his pockets for weapons. Mrs. Shippy hastened to her husband's side, did as she was told and dis- covered that the unwelcome guest had a revolver in his pocket. She screamed a word of warning to her husband, but at that mo- ment the assassin freed himself from the grip of the Chief, seized the gun and pulled the trigger, intending to fire at Mrs. Shippy. The bullet went wild and struck Harry Shippy, the Chief's son, who, on hearing the commotion, rushed down the stairs to learn the cause of it. The Chief then pulled out his gun, but before he had a chance to shoot was stabbed in the shoulder by a stiletto which Auerbach had concealed about his person. At this moment the Chief's daughter Georgia and the coachdriver came running to the scene attracted by the noise. The intruder was finally over- powered but not before he was punctured with bullets. Many exaggerated and sensational variations of the theme were told in the columns of the newspapers but improbable as most of them were no one even questioned their veracity. A coroner's in- quest was called, Assistant Chief of Police Herman Schuettler took charge of the matter and the inquest was postponed pending the outcome of the injuries inflicted on the members of the Chief's household. Meanwhile the highest praise was showered on the Chief for his calm, collected action and great bravery. Even Presi- dent Roosevelt sent a letter of congratulation to the hero of the day. But no one gave a thought to the poor youth of twenty-one who had escaped the horrors of Kishinef only to find a more shame- ful death and a hole in the ground in the potter's field. I said no one gave a thought, I am wrong! There was one man in the city whose mind was filled with unformulated doubts about the Auer- bach tragedy. His name was Peter Boyarsky and he was editor-in- chief of the Daily Jewish Courier. No man ever left as many ene- mies behind him as did Boyarsky when he died, but no man was ever more proud of his enemies. And yet, Boyarsky was capable of the greatest personal sacrifices in the name of friendship. His motto was: "My friends can do no wrong." On the surface he seemed a cold, cynical and soul-less character, but within there palpitated a warm heart. 182 FROM KISHINEF TO CHICAGO From the first day of the Auerbach tragedy, Boyarsky was per- haps the only skeptical man in the city as to the veracity of the press reports. It did not seem logical, to his way of thinking, that an insignificant youngster of small stature and weak body was likely to possess sufficient energy and courage to go to the home of the Chief of Police for the purpose of making an attack on his life. Still less likely was it that a weakling like Auerbach could cause so much havoc in the midst of three strong and powerful men and two women. The doubts increased in his mind when the fact was established that Auerbach was found literally riddled with bullets. Boyarsky confided his fears and doubts to one person only, to Mr. M. Ph. Ginsburg, publisher and managing editor of the Courier. The logic of Boyarsky's arguments left Ginsburg in a turmoil of suspicion. The tragedy of the whole affair affected him so strongly that he expressed his complete confidence in Boyarsky's judgment in the matter and directed him to act editorially as he might see fit. Another incident which occurred at a great distance from the scene of the Auerbach affair came to have some relation with it. On the very same day that the Auerbach tragedy took place at 31 Lin- coln Court in Chicago, the "Burnett Restrictive Immigration bill" came up for a hearing in the House of Congress. This bill was the first attempt by the enemies of immigration to invoke legislation to bar immigration from our shores. Congressman Adolph J. Sabath of Chicago, who was in favor of keeping our doors wide open, was making an impassioned plea in behalf of the immigrant, when a colleague handed him a newspaper which in large head- lines announced the attempted assassination of the Chicago Chief of Police, by a Russian Jewish anarchist. Congressman Sabath im- mediately wired to the "Chicago Daily Courier" asking for more information. The strange "coincidence" of the crime and the in- troduction of the immigration bill occurring on the same day prompted Boyarsky to take an even greater interest in the affair with a renewed determination to trace it to its deepest source. Dur- ing the first few days, while the tumult was raging and the police had unlimited authority to place under arrest any person suspected of anarchistic tendencies, Boyarsky moved about quietly and cau- 183 CHICAGO AND ITS JEWS tiously, in an endeavor to 'find out something concerning the life of the youth who now lay buried in the potter's field. His first move was a call on the sister, Olga Auerbach, whom he found in bed stricken by grief at losing her brother and racked by the terrible ordeal she had undergone while in the custody of the police. From her he obtained sufficient information to convince him more strongly than ever that her brother was no anarchist, that he had been imbued with a deep religious piety, that he had followed the traditions of his fathers and had wound the philacteries around his arm daily. Up to this time his editorials were mild exhortations to the public to reserve judgment and withhold condemnation until further de- velopments. When he was entirely convinced that Harry Jeramiah Auerbach was no anarchist and that he had gone to the Chief's home with no criminal intent; when all evidence obtainable only strengthened his conviction that Auerbach had no weapons on him at the time of the "crime" (and no weapons were found in his room on Washburn avenue, the claims of the police department to the contrary), then Boy ar sky inaugurated a propaganda among his readers which started with an editorial bidding them claim the body of the victim and inter it in a Jewish cemetery. Boyarsky knew the psychology of his people and he knew that the easiest way to arouse their sympathy was through G'milath chesed shel Emeth. His editorial entitled "A Voice From the Potters-field" appeared in the Courier and proved him the psychologist, for it had the desired effect on the Jewish community and was translated and published in every Chicago newspaper. I shall omit the part that was played by some of the Jewish politicians who held jobs under the Busse administration; to whom the little jobs they held were more important than the reputation and honor of all the Jews in the United States. I cannot, however, overlook the men and women, Jews and Gentiles, who, like Boyarsky, when they became con- vinced that Auerbach was an innocent victim did everything in their power to vindicate him and expunge the blot from his people. Among the foremost in the caravan of justice were Miss Jane Ad- dams, Dr. Emil G. Hirsch, Judge Julian W. Mack, Dr. David 184 FROM KISHINEF TO CHICAGO Blaustein, and M. Ph. Ginsburg; besides certain professors of Northwestern University and of the University of Chicago who were unwilling at the time to have their names disclosed and with- out their permission now I cannot mention them by name. It was a quiet, simple and dignified procession which attended the removal of the body of Harry J. Auerbach from the ignoble grave to a resting place in a Jewish cemetery. Great caution was necessary, for those who participated in the funeral were aware that they endangered their liberty. The police department and the en- tire city administration would take every precaution to see that nothing was done to erase the stigma from Auerbach. It was nec- essary in order to preserve their own integrity to have him stand condemned in the eyes of the world as an anarchist and assassin. It is no longer a secret that the police tapped the telephone wires in the office of the Courier and a persistent rumor was afloat that they intended to make a raid on the Chicago Hebrew Institute, on the office of the Daily Jewish Courier and even on Hull House. The funeral took place ten days after Auerbach's untimely and violent death. Among those who braved arrest in order to fulfill the Mizwah of "escorting the dead to his last resting place" were Bernard Horwich, Harris Horwich, J. Linenthal, David Shapiro, J. Arkin, Siegel, Ehrenberg, H. Edelstein and M. Janowitz. It re- quired considerable scheming to elude the prying newspaper report- ers and police spies. The heads of the Jewish Charities assisted con- siderably in carrying out the plans without disclosing any part of the arrangements. Another editorial from the pen of Boyarsky the day after the funeral was even more stirring than the first. It was entitled "From Kishinef to Chicago." This too was translated and published in all Chicago newspapers. But the one that precipitated a climax was the editorial under the headline : "Wanted an Emil Zola," the trans- lation of which occupied the front page of almost every newspaper and provoked long editorials in the English press. The unrefuted charges brought by Boyarsky convinced all fairminded men that Auerbach was an innocent victim and Chief Shippy was guilty of cold murder. 185 CHICAGO AND ITS JEWS What actually transpired at Thirty-one Lincoln Court, on Feb- ruary 2nd, 1908, and what brought the unfortunate boy to that home, has remained a secret for these past twenty-two years. It is not likely that the whole truth will ever be revealed. But some of the facts did come to light through the efforts of Peter Boyarsky and the Courier after George Shippy died a raving maniac in a sanitarium. A rumor became persistent that on the night previous to the Auerbach tragedy the Chief attended a banquet and did not return until the early hours of the morning. The eighteenth amendment to the constitution was only a fancy then in the mind of some pious member of the Y. M. C. A. or the W. C. T. U. Per- haps if the amendment had been in existence, or if banquets had been occasions for speechmaking and eating only, Harry J. Auer- bach's escape from the city of pogroms might not have been in vain. XXIII THE CONQUEST OF CONDITIONS It is still a mooted question whether man creates conditions or conditions mold the man. This question came with renewed force to my mind as I am about to review the activities of Judge Harry M. Fisher, whose career has been most extraordinary. His history in- stead of simplifying the controversy seems to render it all the more confusing, for his rise is an enigma to the historian, a problem to the student of social science and an unexplainable phenomenon to the psychologist. That he is not the creature of conditions is evi- denced by the story of his life, which I shall narrate in the next few paragraphs. That he is a man who could master conditions seems altogether unlikely to the observer who views his small stature, un- aggressive mien, and gentle manner. Judge Fisher was born on January 1, 1882, in the province of Kovno, Russia. Like all Jewish boys in the small towns of Russia he attended Cheder and when he emigrated with his parents to America on December 23, 1893, he was already a student of the Talmud. During his first two years in Chicago he attended public school, but he had many brothers and sisters all younger than he 186 THE CONQUEST OF CONDITIONS was, for whom their father found it too arduous a task to provide food and clothing. Harry, the oldest child, was withdrawn from school that he might share the burden of supporting the family with his own earnings. He became a vendor of newspapers and attended night school. At the age of fifteen he became a cap-maker and the time not occupied by his trade he devoted to the study of English. When a lad of sixteen he joined two social and literary clubs whose members were about his own age: 'The Sons and Daughters of Zion" and "The Victorian Social Club." They exercised a remark- able influence on the life of the youth. It was at the meetings of these organizations that the ambition was born in him to become a public speaker, an ambition which led him to conquer conditions and surmount great obstacles.' Together with Doctor George Halperin he organized the "Vol- unteers of Zion," a Zionist organization with military tendencies. The story of Demosthenes, the Greek orator, who was afflicted with an impediment of speech but whose ambition to become an orator was so great that he went daily to the seashore, filled his mouth with pebbles and shouted above the roaring of the waves until he overcame the defect, is not of greater interest than the story of Harry Fisher's efforts to become an orator. Instead of an impedi- ment of speech, Harry Fisher had to overcome the obstacles of a meager education, the mastery of a foreign language and the pre- viously mentioned smallness of stature, which did nothing to pre- possess an audience in his favor. By dint of hard work and diligent self-application he succeeded in mastering the art of oratory and achieved an eloquence which has charmed innumerable audiences. However, to return to the year 1900. Encouraged by his friends he continued to study English and in the fall of that year he en- tered the Atheneum school. One of his instructors, who took a lik- ing to the eighteen year old lad, prevailed upon him to take up the study of law. In 1901, Harry M. Fisher matriculated in the Chicago-Kent Law School. Still deficient in English he had to memorize his lessons and recitations word for word as he received them from the in- 187 CHICAGO AND ITS JEWS structors or the text books. At the end of his first year he received honorable mention for his work. Most interesting to us and perhaps most painful to Harry Fisher is the fact that the members of his immediate family and all of his relatives were strongly opposed to his studies ; even Esther, his sweetheart, who is now his wife, threat- ened to give him up if he did not abandon his "foolish ideas" of becoming a lawyer. During the period of his College years he gave up his club activi- ties and devoted all his spare time to his studies. He obtained a posi- tion as clerk in the law office of Shuran and Zoline; here he was given an opportunity to acquaint himself with the practical side of the legal profession. In October, 1904, he was admitted to the bar. In 1905 he formed a partnership with Leon Hornstein. On June 25 of the same year he married Esther Soboroff. His first public activities were in the Zionist organization. In 1905 he participated in the annual convention of the Order Knights of Zion which was held in St. Louis, Mo. About the same time he became active in the movement for a Chicago Hebrew Institute. Even at this period his personality attracted to him a group of men who made him their leader and followed him into any movement he joined. In this circle were Isaac Lurya and Moe Joseph, who were in the wholesale lumber business, and the two brothers Sam- kowitz, building contractors, all fairly well situated financially and liberal contributors to worthy causes. In their endeavor to establish the Hebrew Institute Fisher and his friends labored strenuously and were greatly instrumental in finally getting it started in its first home on Blue Island avenue. We next find him associated with Doctor Benjamin H. Break- stone, S. J. Rosenblatt, Isaac Lurya, Moe Joseph and Max Korshak in the drive to establish a "Kosher" Hospital for Orthodox Jews. In 1909, when Judge Julian W. Mack was a candidate for re- election as Judge of the Circuit Court, Harry Fisher for the first time entered the political arena in the interest of Judge Mack. In 1910 he organized the Lawndale Club and in 1912 he was himself elected Judge of the Municipal Court. 188 THE CONQUEST OF CONDITIONS In 191 1 Bernard Horwich, Harry A. Lipsky and Judge Fisher organized the "Federated Orthodox Jewish Charities." Not long ago I had occasion to discuss with Leo F. Wormser, a director of the Board of Jewish Charities, the highlights in the history of the Associated Charities. Mr. Wormser said: "To my mind, the most significant and purposeful event in the history of Jewish charities in this city was the consolidation of the Federated and Associated Charities." I misinterpreted the remark as an affront against the Orthodox charities and I retorted, somewhat provoked: "To my way of thinking the greatest event was the organization of the Federated." I now realize that Mr. Wormser was right. The or- ganization of the "Federated Charities" was the climax of the revo- lutionary movement of the East European immigrant against the leaders of the "Associated Jewish Charities" — the revolution which began with the organization of the B. M. Z. The consolidation of the two must be regarded as a treaty, a recognition of equality be- tween two powers. It was no longer the relation between the giver and the receiver, but an amalgamation on equal terms of two forces for the common weal. At the first meeting of the Federated Charities, the sum of fifty thousand dollars was subscribed. The officers elected were: Ber- nard Horwich, president; James Davis, Samuel Philipson and A. S. Roe, vice presidents; B. J. SchifT, treasurer; Harry A. Lipsky, re- cording secretary; and Mrs. Julius Stone, financial secretary. In 1915, Judge Fisher and Harry Lipsky issued a call for a meet- ing to organize a committee to raise funds for the sufferers in the war stricken area of Russia. The leaders of the Reform wing were opposed to such a move, fearing that it would create prejudice among the non-Jews. The only one of that group who defied the old "Lomo Yomru" (What will the Gentiles say?) was Doctor Emil G. Hirsch; he signified his sympathies by his presence at the meeting. Harry A. Lipsky was made chairman of the committee, and was later succeeded by Dr. Hirsch, who served two terms. Im- mediate and concerted action was necessary for a General Staff Order had been issued by the Russian army directing the evacua- 189 CHICAGO AND ITS JEWS tion of all Jews from the area near the border lines, a command which caused untold hardships and suffering to hundreds of thou- sands of Jews. The committee was the nucleus for the three sub- sequent widely spread organizations that functioned in the United States throughout the war and collected many millions of dollars for the war sufferers: the Central Relief, an agency maintained by Orthodox Jews; The People's Relief, the organization supported by the Radicals, and the American Jewish Relief, subscribed to by the Reform Jews. In 1917, a campaign was launched to raise ten million dollars for relief work in Eastern Europe. Julius Rosenwald, of Chicago, came forward with his own donation of one million dollars, the largest sum ever contributed by an individual towards immediate relief. Judge Fisher opened the first meeting with a stirring appeal to arouse the sympathies of the German Jews. It was the famous meeting at which the silver tongued orator, Rabbi Aba Hillel Sil- ber of Cleveland, Ohio, was heard for the first time by a Chicago audience. In the same year, the Kerensky government appointed Bach- metoff to represent the Russian government as ambassador to Washington. The Lawndale Club designated a committee of three, Judge Fisher, Dr. Abe Frankel and S. J. Rosenblatt, to go to Wash- ington and invite the Russian ambassador to Chicago, to be the guest of the Jewish People. Bachmetoff accepted the invitation, the date was set and all other arrangements were made. A general committee backed by the Union League Club was organized to entertain the distinguished guest and the members of his suite in proper style. The committee arranged an outdoor meeting in Douglas Park to present the guest to the people. Fifty thousand persons attended and Judge Fisher presided at the gigantic meet- ing. Speeches were made by the Ambassador and the young Baron Ginsburg, an Attache to the embassy. In the evening a dinner was given by the Union League in honor of Bachmetoff. When the Ambassador concluded his speech he whispered to Judge Fisher that after the excitement of the day he would like to retire early. 190 THE CONQUEST OF CONDITIONS Accompanied by Judge and Mrs. Fisher he took his leave and the party repaired to his suite, where they spent the remainder of the night — discussing the Jews of Russia: their existence in the past, their lot under the new regime and the possibilities the future holds for them. In 1919, a new drive was inaugurated to raise fifteen million dol- lars; this drive was interdenominational. Judge Fisher travelled throughout the country, making appeals for money. The amount of the non-Jewish contributions was negligible but the character of the drive gave to the speakers an excellent opportunity to enlighten the non-Jewish world on the aims, the lives, the ideals and the aspirations of the Jewish people. In 1920, Judge Harry M. Fisher went to Russia, on behalf of the "Joint Distribution Committee" to investigate the conditions of the Jews. With him travelled Max Pine, a leading socialist from New York, and Doctor Israel Friedlander, professor of the Jewish The- ological Seminary, also from New York. The Ukraine was being ravaged by an epidemic of typhoid fever, which made it impossible to bring relief to the people of that territory and so in April he returned to Warsaw. During his stay in Warsaw he was confronted on all sides with the intense poverty and suffering about him, but suddenly hostilities were declared between Poland and Russia and Judge Fisher was able to leave Warsaw just in time. From Warsaw he repaired to Revel, Estonia, where he awaited an order from the Soviet government permitting him to enter Russia. Not until the end of May was he finally admitted. He had several conferences with Tchicherin, which resulted in his receiving permission from the latter to do relief work in Russia. One of the outstanding incidents in the memory of Judge Fisher was the arrest of one hundred and seven Zionists, charged by the "Evzes" as counter-revolutionists. At the time of his arrival they were languishing in the jails of Moscow. He met Rabbi Maze from whom he gathered the details of their arrest and then he went before the authorities to establish their innocence. He succeeded in having them all liberated. At last an agreement was signed by 191 CHICAGO AND ITS JEWS Fisher, on behalf of the Joint Distribution Committee and by the representatives of the Soviet government. This agreement, in effect, broke the food blockade against Russia, which existed since the fall of the Kerensky government. While the documents were being signed and the details were being arranged a carload of food was waiting in Revel to be released and shipped into Russia. A carload of food ! The first of many more to relieve the sore hunger of a whole nation !. On his way to Stockholm, as he reached the docks he was recog- nized by a Jewish newspaperman who conveyed to him the sad news of the tragic fate that had befallen Doctor Friedlander and his assistant Kantor. While on a mission to distribute aid to poor needy Jews the two were set upon and killed by robbers. Another tragedy to add to the many horrors etched on his mind by his experiences during the year 1920. Judge Fisher played an important part in the 1921 campaign for funds distinguished as the "Foodless Banquet Drive.' , In addition to the ingenious plan of Jacob M. Loeb, which is given elsewhere in these pages, one other incident is worthy of mention. A mass meeting was called at Sinai Temple, where an appeal was made to raise funds. Judge Fisher was the principal speaker. He stirred the vast audience with the grim tale of his experiences in the war- ridden provinces and actually moved men and women to tears. At a dramatic pause in the narrative when the tension was high, Doc- tor Emil G. Hirsch suddenly rose to his feet and in solemn manner recited the Kaddish (prayer for the dead). The effect on the audi- ence was indescribable. Sobs were torn from the breasts of the sym- pathetic listeners, and men, weeping unashamed, pledged them- selves to amounts beyond any expectation for the relief of stricken Russia. In connection with the "Hillel Foundation," an institution fur- thering the cultural interests of American Jewry in our universi- ties and of which Benjamin Engelhardt, president of Temple Sho- lem, of Chicago is the original founder, Judge Fisher's name is found linked with those of Julius Rosenwald and Doctor Louis 192 THE CONQUEST OF CONDITIONS Mann as the most active participants in its organization. The vari- ous interests of Judge Fisher are too numerous to recount in this volume. I must omit his trip to Palestine, and his activities in the Zionist organization as well as in many other movements of a Jewish and civic character. I have recounted enough to show what a potent factor Judge Fisher has been in the rise and growth of Jewish Chicago. 193 PART THREE I A NEW GENERATION WITH all the other woes and misfortunes the World War brought about, there ensued a general apathy in reli- gion; its decline was universal. From every pulpit went forth a voice of despair. In American Judaism, the slipping of the younger generation from the folds of their fathers was felt as keenly as among all other denominations. It brought consternation and dismay to the hearts of many and filled them with gloom and pessimism, especially those who still clung in one form or another to the age-old traditions. They had forebodings and were pos- sessed by premonitions. Some cried out from the depths of their souls, with sorrow and anguish; others — with great joy and delight: "Judaism is dying! Another generation and there will be no Jews in America !" To prove it they pointed to the present "machine age," whose tide was ruthlessly sweeping away all sentiment and the last vestiges of belief. Those for whom the main tenets of re- ligion were charity and philanthropy, pointed with tears in their eyes to the passing of Jacob H. Schifr", Louis Marshall and Julius Rosenwald and they moaned : "They are all going one by one, who are left to fill these vacancies?" Since the future of American Judaism depends upon the younger generation, there can be but one method by which we can gauge the future of American Judaism. Instead of abandoning ourselves to pessimism and laments for those who have passed on, let us ex- amine the material of the newer generation, and decide whom we can count upon for leadership when we shall be no more. My acquaintance with many young people prevents me from sharing in the pessimism entertained by so many. The material is plentiful 195 CHICAGO AND ITS JEWS and the quality is of the finest, in both camps of American Jewry. Further on I shall present several representative types who have already made a splendid beginning towards Jewish leadership, but at this point let me introduce Leo F. Wormser. He was born in Chicago, July 6, 1884. David Wormser, his father, had come from Germany at an early age, and being intelligent and alert, he readily acclimated himself to the new environment. He read the history of the United States and became devoted to the principles and ideals of American institutions, as applied to universal Justice. He was elected president of the Standard Club, which was regarded as an honor and distinction. He loved the company of learned and scholarly men because he had much in common with them and he gathered them about him in his home. Frida, the mother of Leo, was endowed with the virtues of a true mother in Israel; goodness, modesty and self-effacement were among them. The keen sense of patient justice which dominates Leo Wormser in all of his actions he probably inherited from her, for one of the earliest preachments from his mother's lips was the saying of the Talmudist : "Judge not your neighbor until you have placed yourself in his position." Under the exterior of cosmopolitan polish, the moral fibers of Leo F. Wormser's being are purely Hebraic. The "Ethics of the Fathers" is the foundation upon which rests the structure of all his ideals, though he himself may not be conscious thereof and might even refute this statement. He may trace the inner world which he has formed to the philosophic writings of Aristotle or Plato, Kant or Hegel, Carlyle, Nietsche or any of the other philosophers he studied during his years at the university, but his philosophy is in- tensely and inherently Jewish. An American no less than one whose ancestors date back to the Mayflower, he has a wider outlook and a deeper appreciation for the values of America's cultural op- portunities, by reason of the greater scope of his perspective. Wormser attended Chicago public schools, the Armour Scientific Academy and in 1904 received the degree of Ph.B. from the University of Chicago. For two years he pursued the study of law at Harvard Law School, then returned to the University of Chicago, where he was awarded the degree of Doctor of Jurisprudence. 196 A NEW GENERATION In 1909 he entered the law office of Rosenthal and Hamil as a law clerk, but his apprenticeship lasted only two years, after which he was admitted as a partner to the firm now known as Rosenthal, Hamil & Wormser. From then on his career progressed steadily. During 1922 and 1923 he lectured in the law school of the Univer- sity of Chicago on "Practical Aspects of Drafting Legal Docu- ments." He became one of the Board of Managers of the Illinois Law Review. He is a member of the American Law Institute en- gaged in drafting a Restatement of the Law. As an advocate he has gained wide recognition. In other fields he serves as a Trustee of the new Planetarium, erected by Max Adler; he is a trustee and secretary of the board of the Museum of Science and Industry, founded by Julius Rosen- wald, a member of the Executive Committee of the Civic Federa- tion, and a member of the Orchestral Association. When Julius Rosenwald conceived the idea of building the Mu- seum of Science and Industry, he selected Leo F. Wormser to ac- company him to Europe for the purpose of studying institutions of a similar character in foreign countries and to assist him in working out plans and developing the project. Max Adler also chose Worm- ser to accompany him on a similar expedition abroad to get ideas for the Planetarium. His activities, however, are not confined to legal, civic or cultural enterprises. For the past fifteen years he has been a member of the board of directors of the Jewish Charities, and has given his time and legal counsel freely to all charitable and philanthropic causes. Leo F. Wormser possesses an analytical mind, which views dis- passionately all subjects of his research. His outlook on man's rela- tions to his fellow man and the universe is purely scientific and ac- cordingly on the surface it appears to be free from any sentiment or emotion. But what lies beneath? He makes an appeal for Eu- ropean Jewry on behalf of the 'Joint Distribution Committee in 1925 and entitles his address "Facts and Issues." On opening the pages of the booklet recording this address, we find an exposition of sound logic, an appeal to the mind rather than to the heart, but under- 197 CHICAGO AND ITS JEWS neath the solidity of reason and logic there is his soul — the "Ethics of the Fathers" — and hence he exclaims against those who might turn a deaf ear toward suffering humanity : "We boast, Gentlemen, that we live in the twentieth century, but if such human indiffer- ence is the result of the development of our civilization, take me back one hundred years before the Christian Era and let me sit once more at the feet of that eloquent Roman, Terence, famed even then for the moderation and soundness of thought, who said: " 'I am a man; and nothing that relates to man do I deem foreign to me.' " Here then, in spite of his scientific training, his analytical meth- ods of reasoning and the modernity of his philosophy of life, is evidence of a dreamer, possessed of deep emotions and moved by strong sympathies for his fellow Jews and for humanity. The two outstanding elements in Leo F. Wormser are his Jewish background and his modern scientific methods of logic and reason. His fabric of ethics, in which are woven the warp of Jewish imagi- nation and tradition, and the woof of modern science and reason to produce an outstanding type in young American Israel and his leadership in the American Judaism of tomorrow is bound to bring forth desirable results. Wormser is not alone. I chose him because he is representative of a newer generation that must remove cause for despondency in contemplating the future of American Jewry. II JEWS IN HIGHER LEARNING In an earlier chapter, under the heading, "The Spiritual Aspect," I speak of the time when "the University of Chicago existed on paper only." Today this institution of learning is recognized as one of the leading universities in the country and, it is no exaggeration to state that the Jewish community helped greatly in its transition to reality and contributed much to its financial, scholastic and spiritual importance. The university first opened its doors and be- gan to function in 1892. In Nineteen Hundred and Sixteen, Doctor Thomas Wakefield Goodspeed, one of its first professors, completed 198 JEWS IN HIGHER LEARNING a volume entitled: "A History of the University of Chicago," from which I quote the following: "The other auxiliary movement, connected with the appeal to the business public, was that of the Jews. On February 20, 1890, the secretaries called on B. Lowenthal, a Jewish banker, who expressed great interest and promised to undertake to inaugurate a movement among his people. Dr. E. G. Hirsch and E. B. Felsenthal entered heartily into the undertaking, as did others who were consulted, and on April 8, the Standard Club, composed of four hundred of the leading Jews of the city, on the motion of Morris Selz, unanimously and enthusiastically voted to raise twenty-five thousand dollars for the new institution. A committee of ten was appointed which pushed the work with energy through the succeeding two months. The committee assumed the entire labor of securing the subscrip- tions, wholly relieving the secretaries from any responsibility or effort. The latter had secured fifteen hundred dollars from Jews who were alumni of the old University before this movement be- gan. The committee of ten finally turned in subscriptions aggregat- ing twenty-five thousand five hundred dollars, making the total pledges received from the Jews twenty-seven thousand dollars. This generous cooperation was one of the essential factors in the final success achieved. The fact that the Standard Club and the Jews generally were making this volunteer contribution for the new insti- tution did much to invite public attention and interest of all classes of citizens in the movement." The amounts which the University of Chicago received from Jewish citizens in the past thirty-five years in the form of contribu- tions, endowments and bequests is amazing. Here is a partial list, containing only amounts of fifty thousand dollars and upward and it runs into the millions: Mr. and Mrs. Max Epstein, gave $100,000.00 for the Epstein Clinic, February 5, 1917. $50,000.00 endowment of Epstein Clinic. $100,000.00 for Development Fund, January 26, 1925. $100,000.00 for the Lying-in Hospital, an out-patient department operated as a part of the Max Epstein Clinic, December 19, 1927. $25,000 a 199 CHICAGO AND ITS JEWS year, for five years, first payment to be made on July *st, 1929, towards the support of the University Clinics. $1,000,000.00 for the erection of an art building which will be part of the University as a whole but which will elect a separate Board of Trustees. To be known as "Institute of Fine Arts of the University of Chicago, Founded by Max Epstein." September 21, 1929. Mr. and Mrs. John Hertz gave $75,000.00 to be expended by the University of Chicago in the study of disorders of the pituitary gland and related conditions, with special reference to their treat- ment. February 28, 1929. Mrs. Edward Hillman gave $50,000.00 bequest in the form of a trust fund to aid students in government, agriculture and political economy. (Edward Hillman Scholarship Fund) April 14, 1927. Mr. Louis D. Kuppenheimer gave $250,000.00 to establish an endowment fund, the "Louis B. and Emma M. Kuppenheimer Foundation" in the department of Ophthalmology, September 2, 1927. Mrs. Adolph J. Lichstern gave $1,000.00 to the Harper Library, 1908. $5,000.00 to the Medical Schools, 1919-20. $241,401.37 from the will of Mr. Lichstern, August 8, 1929. Mrs. Leon Mandel gave $550.00 for various purposes, 1894-1909. $85,000.00 for Mandel Hall, 1902-04. $3,000.00 to Harper Library, 1908-09. Mr. and Mrs. Jesse L. Rosenberger gave $43,096.07 for the Rosen- berger Educational Fund and Medal Funds, 1914-27. $1,458.51 to be added to the previous contributions: $958.51 to be added to prize fund and $500.00 to Medal Fund July 11, 1929. Mr. and Mrs. Julius Rosenwald gave $1,500,000.00 to different departments and for different purposes 1904-25. $5,000.00 addi- tional for four years beginning 1927-28 and ending 1930-31. $7,500.00 toward defraying cost of library at Luxor, May 1927. $250,000.00 to Building Fund of Lying-in Hospital, December 1927. $250,000.00 toward the erection of a building for physics, astronomy, and mathematics, January 1928. $5,000.00 Student Loan Fund in mem- ory of Dr. T. W. Goodspeed, January 1928. $50,000.00 for Samuel 200 ]EWS IN HIGHER LEARNING Deutsch Foundation. 8,000 shares Electric Bond and Share Com- pany common stock (in addition to 4,000. shares previously re- ported) and 10,000 shares Radio Corporation of America, common- stock — purpose to be designated later by Mr. Rosenwald. $2,000.00 for the support of a study of dependent negro children by the school of Social Service Administration, March 13, 1930. The University of Chicago has had two prominent Jews as members of the Board of Trustees: Mr. Eli B. Felsenthal, a well known practicing lawyer who has been serving on the Board since 1892, when the University came into being. In accordance with a resolution recently passed by the Board he is soon due to become an honorary member, after serving for forty years. Mr. Julius Rosenwald was the other member of the Board of Trustees and it is obvious that his influence has been greatly felt. The entire undergraduate student body of the University of Chicago numbers about seven thousand. Of these, seven hundred and fifty, or ten and one half percent are Jewish students, a ratio which is about in proportion with the percentage of the Jewish population in Chicago. For some unknown reason Northwestern University has not been as fortunate as the University of Chicago in receiving gifts from wealthy Jewish donors; and yet, in the past ten years the amount of Jewish contributions to Northwestern University exceeds one million, one hundred and twenty five thousand dollars, as is shown by the following list. (It is worth while calling the atten- tion to some of our wealthy brethren that because their endow- ments, gifts and bequests were not in most cases designated as Jewish, they were not recorded as such and therefore can not be credited to the account of our people.) The following list of contributions to Northwestern University is acknowledged to come from Jews: Joseph B. DeLee 1923 — Medical School $ 10,000 1929 — " " 100,000 $110,000 201 CHICAGO AND ITS JEWS Max and Harry Hart 1926 — Julius Rosenthal Foundation 20,000 Mrs. Levy Mayer 1924 — Law School $549,000 1929 — " " 301,000 850,000 Mrs. George Pick 1926 — Julius Rosenthal Foundation 20,000 Lessing Rosenthal 1926 — Julius Rosenthal Foundation 20,000 Julius Rosenwald 1925 — Children's Dental Clinic 39>ooo Mrs. Joseph Schaffner 1922 — School of Commerce $ 10,050 1927 — Joseph Schaffner Library 50,000 I 93° — " 10,000 70.050 III JEWS AGAINST JEWS "Abroad the sword bereaveth, at home there is the like of death." In 1910, in the city of Chicago, tragedy again stalked the Jew. It was no Titus of Rome, no minions of the Babylonian army, nor a Haman in the kingdom of Persia that beset him. This was a combat between Jews and Jews. In the late summer, when a congressional committee in Washington was investigating immi- gration conditions in the United States and considering the ad- visability of closing its gates against "undesirable" foreigners, forty- five thousand garment workers in Chicago became involved in a bitter struggle which attracted the attention not only of the entire labor world, but stirred the interest of all thinking men and women. Eighty percent of the workers were Jews and ninety-five percent of the manufacturers were Jews, hence Chicago Jewry was divided into two camps: wealth, power and influence on one side, manual skill, drudgery and sweat on the other. The conflict was entirely unpremeditated on either side. Tal- mudic legend tells us that the tongue of a wagon caused the de- 202 JEWS AGAINST JEWS struction of the city of Better, the university seat of Judaea. It is often that great catastrophes spring from such insignificant causes. This disaster which involved one hundred and eighty thousand human beings directly and many more indirectly, was precipitated by sixteen girls. The number of garment workers that joined the strikers, according to reliable authority brought the total to forty- five thousand bread winners. Estimating an average of four de- pendents to every bread winner, the number of persons left bread- less, homeless and penniless reached one hundred and eighty thou- sand. This means that the entire Ghetto was affected; landlords, grocers, butchers, bakers and all the other purveyors of merchan- dise and service who did business with these people. From a small, compact volume, entitled "The Clothing Workers of Chi- cago" I quote the following extracts : "The strike rose directly from the industrial conditions of the workers of Chicago. There really were no definite demands; the demands were that conditions must be changed; nobody knew exactly what they wanted; they wanted something better of course or different. "The conditions were the inevitable result of the nature and organization of the industry itself, coupled with the unorganized and defenceless conditions of the workers. A glance at the history of the competitive struggle between the Chicago Wholesale Clothier's Association (an organization of big concerns formed in defense against the new small tailor shops) and the big firm that refused to enter the Association — Hart, Schaffner and Marx — is enough to show how the independent tailors and later the contractors, were all caught in the same system. Gradually, under the competition of more powerful firms the smaller inside shops were driven out of independent business. Many of them turned their inside shops into contract shops and began to work for these big firms on a contract basis. The contractors thus found them- selves caught between the upper and the nether millstones of the association firms and their rival, Hart, Schaffner and Marx. They became mere pawns in the fight for supremacy. The first tactical move in this struggle came in response to a tactical increase in contractor's prices granted by the Association houses, when Hart, 203 CHICAGO AND ITS JEWS Schaffner and Marx suddenly withdrew all work from their con- tract shops and opened in their place inside shops employing over eight thousand tailors. This step was the signal for a drive on the part of both competitors to reduce their labor costs. The con- tract system lent itself easily to reduction in wages, for the con- tractors would pass the price of reductions demanded by the manu- facturers onto the workers by lowering their rates. At the same time Hart, Schaffner and Marx would try to preserve its com- petitive position by cutting wages of its workers. This whole process, also, made easy by the prevalence of piece work in an unorganized market. Without protection of their piece rates, the workers would be speeded up and then, when their earnings in- creased, would have their piece rates cut. A seasonal industry, un- organized workers, contractors, produced their natural and in- evitable consequences — low earnings, excessive hours and helpless- ness, which could be relieved only by a powerful and continuous organization of those who worked in the industry. "... It is all the more astonishing, in view of the workers' lack of organization, and their fear of losing their jobs that the strike grew to be more serious than any of the frequent sporadic flare- ups that had been so prevalent in the industry, and thus far so futile . . ." The evidence adduced by the Illinois State Senatorial committee, in its investigation of the strike, is now on file in the archives of the State and a perusal thereof reminds one of the slavery of the children of Israel to the Pharaohs in the land of Egypt. The resentment of the workers had in fact piled up through the years of injustice until almost anything would have served to start the blaze. The first spark was struck on September 22, in shop No. 5, a pants shop owned by Hart, SchafTner and Marx, when several girls walked out rather than accept a rate cut of one quarter cent. A delegation of workers went to Hart, Schaffner and Marx ask- ing them to withdraw the fraction of a cent cut, but the firm refused to acquiesce to their demand. Contrary to all expectations, this spark caused a conflagration. Workers in many shops im- mediately followed the example of shop No. 5 with the same en- 204 JEWS AGAINST JEWS thusiasm. It seemed as if they had only been waiting for some- one to give the signal. The strike grew so fast and the number of workers that joined the revolt, so large that in a few weeks its leaders appealed for assistance in coping with the strikers, and for speakers to address their meetings. They invoked the aid of the Chicago Women's Trade Union League, of which Mrs. Ray- mond Robins was the President. The distress, suffering and general conditions in the Southwest and Northwest parts of the city where most of the workers lived was beyond description. A citizens' committee was organized to make an investigation of the true conditions and on November fifth they published a report prepared by Professor Mead. Miss Breckinridge and Miss Nichols, all three of the University of Chicago. The report was based on the testimony of the employees of seventeen firms and the thirty-one shops of Hart, Schaffner and Marx. It read as follows: "In the opinion of the committee, the natural method of re- moving the causes of irritation in the shops and of making a more healthful and social life there possible, is some form of shop or- ganization among the workers in the shop. The industry is so very complicated, the labor so highly subdivided, the dependence, of the operatives on the foreman so great, that it seems next to impossible to bring about normal conditions, unless the oper- atives themselves are able to express their own views and their own complaints through committees and this without fear of loss of position or the enmity of the foreman . . . Some form of representation of the operatives which will mediate between the worker and the employer, seems to be necessary in order that the point of view and the conditions of operatives may be recognized in the matter of shop discipline, and especially in order that minute grievances may find a natural expression instead of being piled up to give rise to such wide spread of industrial and social disturb- ances as we have witnessed during the last ten days." It is needless to say that the police force was, as usual in such cases, almost literally placed in the hands of the manufacturers. They exercised the most brutal power to coerce the workers and 205 CHICAGO AND ITS JEWS prevent them- from using the only means they had : peaceful picket- ing. "Every day was marked by arrests and assaults and generally at least one riot in some part of the city. Finally the climax was reached when two pickets were shot down and killed by strike breakers." On November 5, Mr. Rickert, President of the United Garment Workers, signed an agreement with Hart, Schaffner and Marx. When submitted to the strikers for a vote it was overwhelm- ingly rejected because of a complete failure on the part of the firm to recognize the existence of a union and to deal with it accord- ingly. It is most remarkable that in the presence of starvation and great suffering, they did not lose sight of the main ideal, Trade Unionism, and were willing to endure continued suffer- ing, without knowing how much longer it might last. It finally reached a state where the strikers gained universal sympathy and even churches organized committees to help them. The Reverend Jenkin Lloyd Jones addressed a letter, endorsed by the industrial committee of the Churches of Chicago, to Hart, Schaffner and Marx, urging arbitration. And here, too, something new was hap- pening. Those gentlemen who were always extremely mindful of "What the Gentiles will say," at this time turned a deaf ear to all that the Gentiles had to say. The letter was not answered, and the letter together with a statement of all the facts and circum- stances was published in the daily press. The stubborn refusal by both associations of manufacturers to arbitrate the demands of the workers or even to treat with them, caused Alderman Merriam, a professor of the University of Chi- cago, to force the City Council to adopt a resolution providing for the appointment of a committee to arbitrate and attempt settle- ment of the strike. The firm of Hart, Schaffner and Marx agreed to meet the committee and the union leaders in an attempt to arrive at some agreement, but the Manufacturers' Association re- fused to participate in any conference at which union representa- tives were present. The Senatorial Committee's investigation of the strike resulted in the same defeat; the committee urged the association to submit a plan for settlement. Mr. Rose, President 206 JEWS AGAINST JEWS of the National Wholesale Tailors Association, sent the following reply: "The National Wholesale Tailors Association respectfully declines to submit to such a proposition, as no strike now exists in our branch of the industry. All of our employees that we can use have returned to work,." The Hart, Schaffner and Marx representatives met the strikers' committee as was suggested by Professor Merriam and an agree- ment was reached which provided in substance for the return of all former employees of Hart, Schaffner and Marx, except those who were guilty of violence, within fifteen days from the date of signing. No discrimination was shown against any employee be- cause of membership or activity in a union. An arbitration com- mittee of five was created, two members to be selected from each side and a fifth by these four, to take up and consider the griev- ances of the employees and devise a means of settling these griev- ances in the future. In spite of the pressure that was brought to bear on the strikers, this agreement was voted down on December 8, eight days after the proposed settlement was submitted to them for approval. Their contention was that the words in the con- tract "except those guilty of violence" implied desertion from their leaders, and also that the agreement failed to recognize the exist- ence of the Union. The repeated refusal of the Association to submit to arbitration, provoked an influential Chicago newspaper, generally opposed to strikes and strikers to publish the following editorial comment: "Hunger and cold as potent peace factors alienate the sympathy of the great majority of reasonable humane citizens." The first settlement was made January 9, 191 1 with the firm of Sturm and Mayer, who were members of the Association. The new contract which eliminated the offending clause concerning those guilty of violence, was accepted by the Hart, Schaffner and Marx strikers at a mass-meeting held in the Hodcarriers' Hall. The meeting was addressed among others by Sidney Hillman and Mariempietry. All the speakers urged the workers to accept and approve the terms of the new contract. 207 CHICAGO AND ITS JEWS IV AFTER THE CLASH No great struggle is in vain, even when the main object of the struggle is defeated. When the smoke of battle has cleared and the debris has been moved, when hatred leaves its abode in the hearts of men and wild passion no longer impels human action, when we can look, out with clear eyes again, we behold greatness even in those whom but yesterday we regarded as our bitterest enemies. Every upheaval, every calamity and every disaster gave to Catholicism a Saint; every great physical and spiritual conflict revealed to the world heroes and great men. Even local clashes be- tween capital and labor did not fail to bring forth splendid types on both sides, such as Eugene V. Debs in the Railroad Strike and John Mitchell in the Pennsylvania Coal Strike. And so too, the Clothing Workers' Strike in 1910 revealed to us three splendid types of manhood: Joseph Scharrner, Sidney Hillman and Samuel Levin. Joseph SchafTner, the son of German-Jewish parents, was born March 23, 1848 in Reedsburg, Ohio. His schooling was typical of the times, consisting of a few years in Grammar School. When he was barely twenty-one years of age he came to Chicago, after a short residence in Cleveland. His efforts to earn money were spurred by his desire to contribute to the support of his parents. One of his biographers says: "His endowments were the Jewish inheritances of character, ambition and mental alertness.'' From some unknown source he received a stimulus to read and he learned to choose good literature. Shakespeare was one of his earliest friends and this friendship lasted all through his life. In 1888, he planned to go Northwest on a new business venture. The plan did not mature, for he suddenly formed a partnership with Hart and Marx and embarked in the manufacturing of clothing. It is characteristic of the human species to crave most for the things denied it. Because Joseph Scharrner was unable to acquire a college education, he yearned for it to the last of his days. When he found it was too late to realize his ambition, he tried to help 208 AFTER THE CLASH others achieve the education for which he had so helplessly longed. This he accomplished by offering prizes to students for essays on economic subjects and this is where his interest in labor begins. Before the turmoil of 1910, one of the awards offered by Mr. Schaffner went to a young student, named Earl Dean Howard who was then attending an Eastern University. When Joseph Schaffner met him in person he was captivated by the fine per- sonality, charming manners and brilliant mind of the young man. He induced him to come to Chicago and continue his studies at Northwestern University. Up to the time of the Strike Mr. Schaff- ner's interest in the business was confined entirely to the merchan- dising end, the manufacturing part was not in his line. When the strike gathered momentum and began to attract public notice Joseph Schaffner became greatly concerned about it. He was aware of the progressive views which young Howard entertained on the eternal question of Capital and Labor. In strict confidence he en- gaged the young man to investigate privately and quietly the con- ditions of the workers, to ascertain the real causes of the strike and to report the results to him. Earl Dean Howard did as he was asked and gave Mr. Schaffner a true picture of the conditions as he found them. This unbiased statement of the facts wrought a complete change in the attitude of Joseph Schaffner. He was then sixty-two years of age and at that period of life had no intentions of making changes or assuming new responsibilities. The clothing industry had only a short time before emerged from the contractor's stage, or by its more popular name — the sweat shop system where there were no relations between the manufacturer and the actual workers. He was astonished and offended that he and his partners should be regarded as reactionary exploiters and be held responsible for the situation. "There was no lack of advice from employers experienced in labor disputes. They all warned him of the danger in making any concession to the workers, especially as it might encourage unionism in Chicago," says his biographer. Unionism, he was told, was the great menace which would jeopardize the institution so successfully built up by his associates and himself in the past years and of which he was so proud. Still he could not 209 CHICAGO AND ITS JEWS disregard the voice of his conscience and a feeling of melancholy overcame him. Since his biographer deals here with personal details I shall per- mit myself to quote him verbatim: "Mr. Schaffner's mind be- came completely obsessed with the strike and he could think of little else. He endeavored to find some plan which would solve the problem. His sound and cautious business sense, however, would not permit him to adopt some course simply because it made a strong appeal to his generous sentiments without weigh- ing it carefully as a business proposition. He soon caught the con- cept that 'the good will of the employees is a business asset com- parable to the good will of the customer and it shortly became the guiding principle in his thinking on industrial relations ... He was prepared also to estimate at its true value the approval of public opinion and he could easily see that in the future the public was likely to become more and more interested in the conditions under which the clothing they wore was manufactured . . ." The strike was finally settled by an agreement to arbitrate but it was only the first step in a movement that paved the way for a system in which strikes would be impossible in the future. A careful study of the amicable system now prevalent in the shops of Hart, Schaffner and Marx makes it at once evident to the mind that no such system could remain in practice unless the employers were men whose sense of social justice was highly de- veloped. The conditions are as nearly perfect as they could be under the present system of society (to borrow a socialistic phrase). It is shocking to learn the prejudices of different people. The members of the National Manufacturers Association were so em- bittered against Mr. Schaffner for his liberal views on labor prob- lems that they never forgave him for it. They succeeded in aveng- ing themselves when Mr. Schaffner made application for mem- bership in a certain club to which many of them belonged. Be- cause of his progressive and humane ideas Joseph Schaffner was blackballed. Earl Dean Howard is now a professor at Northwestern Univer- sity. At the same time he occupies the position of Director of 210 INTERNAL STRIFE Labor in the Hart, Schaffner and Marx organization and is chair- man of the National Board of Labor, a group which regulates the clothing industry. Sidney Hillman and Samuel Levin were the outstanding leaders of the strike of 1910. Both men have since acquired international fame for their insight, honesty and zeal in the cause of the labor movement. Sidney Hillman has since the famous strike become the president of the Amalgamated Clothing Workers of America and has built up the soundest labor union in this country. He is respected and admired by all who come in contact with him, whether employer or employee. Samuel Levin is Chairman of the Joint Board of the Amalgamated Clothing Workers of Chicago and has earned in that position the esteem and regard of his associ- ates. In all his dealings his word is binding and his promise is inviolate. INTERNAL STRIFE "Ein Jahrtausend schon und laenger Dulden wir uns bruederlich; Du, du duldest das ich atme Das du rasest dulde ich." The relationship between the two classes in Jewry, Reform and Orthodox, was one of "dulden/' condescension, patience and for- bearance. Now and then manifestations of some friction arose but they were soon subdued and hushed and the world at large knew nothing of them. In the last year of the first decade of the new century a fierce battle which embraced the religious, social and economic life of the immigrants was waged between the two groups. The conflict was inevitable, it was the result of accumulated abuses which could be endured no longer. Michael Reese Hospital was the only Jewish hospital in the city. It had been built many years before as a charitable institution for poor Jews, which implied: the Orthodox Jews. Reform Jews and 211 CHICAGO AND ITS JEWS Jews of wealth could find care and comfort in any other hospital, but not so the religious Jew. In a time when he suffered physical pain he needed more than ever a place where his language would be understood as well as his habits and customs, a hospital with a Jewish atmosphere. More than that it was important that an ortho- dox Jewish patient should not be compelled to violate his life-long religious principles. The food administered to him during his ill- ness must be prepared in accordance with the dietary laws pre- scribed by his religion. Human nature is such that even people inclined not to be too rigid in their religious practices ordinarily, are assailed by the old religious superstitions when overtaken by sickness. The nearness of death terrorizes their souls and produces a state of mind in which all the old faiths must be conciliated. In about 1907, a new wing to the Michael Reese Hospital was being constructed. A movement was started for the installation of a Kosher kitchen in the hospital. Strange as it may seem, this movement found many sympathetic supporters among staunch ad- herers of Reform Judaism. A conference was called at the Standard Club, for discussion of this very question. It was an interesting gathering, from the point of view of the many shades of opinions that were represented. After the subject was discussed at con- siderable length and various opinions were expressed Dr. Emil G. Hirsch rose to speak. My memory does not preserve all that he said but the substance of his eloquence was that Michael Reese Hos- pital was the finest institution of its kind throughout the land; its buildings, equipment and medical staff surpassed all other hos- pitals; but alas, it was not for those for whom it was originally intended. It gave no comfort to the Orthodox Jew for it lacked a Kosher kitchen. He went on to say that many of those people preferred to suffer unrelieved pain rather than violate their religion in the last days of their existence. In spite of his plea, the argu- ment of Moses E. Greenebaum, president of the hospital, that a Kosher kitchen would entail additional expense was more con- vincing and the project of a Kosher kitchen for Michael Reese Hospital was defeated. In the autumn of 1893 a youth of sixteen came to Chicago. Ten 212 INTERNAL STRIFE years earlier he had been brought by his parents to the city of Scranton, Pa., from Suvalk, Russia. Benjamin H. Breakstone at- tended the schools of Scranton and after graduating from high school he came hither. He was eager for a medical career, an am- bition coupled with an ideal, for the practice of medicine would present wide fields for human service. His parents were poor and could give him no assistance. He made his home with his uncle and aunt, Selig and Hannah Bregstone. Shortly after his arrival in the city he successfully passed the Federal Civil Service examina- tion and after a brief interval was appointed to the local postomce. He worked at night and the day he used for study. And so by dint of self-denial and hard work he succeeded in completing his studies in the Rush Medical College which was already affiliated with the University of Chicago. Soon thereafter he passed the State medical examination and was admitted to the practice of medi- cine. A year later he had conferred upon him the degree of Bach- elor of Science. From the very beginning he had an aptitude for surgery and devoted himself exclusively to that branch of his pro- fession. Young, energetic and skillful, he became before long, one of the most prominent surgeons in the city. Unlike most scientists, Doctor Breakstone was intensely interested in social welfare; he took part in the early beginnings of all the Jewish institutions on the West Side. He was active in the build- ing of the Home for the Aged, the Marks Nathan Home and to- gether with the young Jewish "Intelligentsia" he interested himself in the establishment of a Hebrew Institute. However, his greatest ambition was to create a Kosher Hospital. In this aspiration he was not alone; almost every Jewish doctor on the west side indulged in the same dream, and nursed the same hope. The reason becomes obvious only when the attitude of the members of the staff of Michael Reese Hospital towards their Jewish colleagues is made known. Since the beginning of the existence of the Michael Reese Hospital a group of physicians* and surgeons whose fathers were contributors towards its maintenance formed a monopoly and per- mitted no Jewish doctor who was not of German descent to be- come a member of its staff, regardless of his ability or renown. 213 CHICAGO AND ITS JEWS Even the internes, although selected by competitive examination, were oddly enough, all German Jews. This condition was not only an insult to the Jewish doctors on the West Side, but it even af- fected their economic position. When one of them had to send his patient to the Michael Reese Hospital, it meant the loss of a patient, for he was barred from attending him and giving him further medical treatment. To protect themselves the Jewish Doc- tors practicing West of the Chicago River were compelled to adopt a policy of retaliation; wherever possible they avoided sending their patients to Michael Reese Hospital and rarely called into consulta- tion any member of the Michael Reese group. This silent war continued for many years and the doctors boy- cotted by their co-religionists nourished the desire to have a hos- pital of their own on the West Side. It would really have a three- fold purpose: it would mark the consummation of the freedom of the Russian Jew from his dependence on his German brethren, it would provide the religious patient with a Kosher hospital and Jewish atmosphere, and it would give the excluded doctors an equal opportunity with those who discriminated against them. The resentment of the Jewish Doctors against the Michael Reese Hos- pital grew more and more bitter; they refused to be identified with it or its staff in any manner or for any cause. Their bitterness increased as they chafed under the unfairness of their exclusion, but they saw no chance of retaliating. Doctor Breakstone among the others, saw in the boycott the frustration of his ambitions and his fighting instincts were aroused. Though naturally a gentle, easy-going person, he possesses a lively temper which is touched off by the slightest suspicion of injustice or un- fair discrimination. And though he risked the antagonism of a powerful force, he cried aloud at the great wrong perpetrated by a minority against a majority struggling for a mere existence. Translating his words into action he organized a movement for a Kosher Hospital on the West Side. Those who joined in the movement at the beginning were his colleagues in the medical profession who had been included in the boycott. Today he can say in the words of the great champion who dedicated his life 214 INTERNAL STRIFE to human freedom and human rights: "I did not conceal from myself what frightful antagonists rank, influence and wealth are . . . I knew this without being restrained by it. The obstacles, the sacrifice, the dangers did not frighten me; but had I known what unworthy and infamous slanders would be cast at me, how the purest motives would be twisted and perverted into their exact opposite and what ready credence the most miserable lies could find; well, I hope my resolution would not have been changed, but it would have cost me a hard and painful struggle." Doctor Breakstone may be loath to admit it but the fact is that he is the victim of his own ambitions and his fighting qualities. Recognized by friend and foe as one of the ablest surgeons, he had no difficulty in attracting to the cause most of the West Side medical men and soon the movement embraced the entire community. Men in all walks of life joined in the rebellion of this last phase of the emanci- pation. Particularly active was the group, headed by Harry M. Fisher and S. J. Rosenblatt, which included Max Korshak, I. Lurya, Moe Joseph and Louis Samkowitz. Doctor Breakstone, as a skilled surgeon, must have had a thor- ough knowledge of the human body but he demonstrated a lack of understanding of human nature. He placed too much confidence in those whose cause he was fighting. He abided his trust in them and believed that they would always stand by him, but it was they who cast the first stone and aided in the attack that almost crucified him. By the strenuous efforts of the Orthodox community the Mai- monides Hospital was finally completed. The building on Cali- fornia avenue and Fifteenth street was by no means a pretentious one but every brick therein represented the soul of the people who so laboriously worked for its achievement. All sorts of auxiliaries were organized in all parts of the city for the benefit of the in- stitution. Esther Breakstone, the mother of Doctor Breakstone, organized a women's auxiliary. in the Lawndale district with a membership of nine hundred. It was at the completion of the hospital, when the rooms were all furnished and the doors thrown open to receive patients that the war for extermination was waged against it by the Associated Jew- 215 CHICAGO AND ITS JEWS ish Charities. Intrigues and vicious politics took the place of erst- while ideals and high-minded principles. In the midst of it all Doctor Breakstone was betrayed and deserted by his former friends. All the mishaps that took place (and the infant organization had its share of mistakes inevitable in any new inexperienced institu- tion) were unloaded on his shoulders and he was made the scape- goat. Maimonides Hospital could not long survive the terrific pres- sure, it was subjected to — both from within and without. Its doors closed shortly after they were opened and "scientific charity" was once more the victor over sentiment and uncontrollable ambition. Doctor Breakstone swallowed his disappointment and if he was disillusioned in the goodness of his fellowmen he gave no sign of it. Doctor Breakstone is the possessor of certain natural gifts and great virtues. As a surgeon he enjoys a reputation which is almost national in scope. He has travelled far and wide, in many parts of the United States, at the invitation of leading medical men to perform operations. Although impeded in speech he is a splendid lecturer and always absorbs the attention of his audiences. As a man, he is capable of friendship that knows no limits and many of the ills he has suffered are due to his generosity and boundless loyalty. He suffers from one great fault which is likely to preju- dice those who do not know his inherent sincerity. I refer to his egotism. It is amusing to hear him discuss his accomplishments just as if he were speaking of some one else. However, this is no mere superficial egotism born of a smallness of soul but rather a great confidence and trusting faith in his own ability. About four years ago I visited him at his hospital, and on enter- ing his private office, found him engaged in a telephone conver- sation. When he hung up the receiver, he turned to me a mien, expressive of worry and anxiety and said: "Some more trouble. That was a call from the University of Illinois, informing me that my son is very ill. The symptoms indicate appendicitis. He will be brought here about six o'clock and must be operated on at once. Will you take care that my wife hears nothing of this and keep 216 A REFORM BETH MIDRASH her out of the way until I am through with the operation?" I inquired calmly: "Are you going to perform the operation?" He retorted quickly, and without a trace of self consciousness : "Why not? He is my son and deserves the best I can give him. I cer- tainly cannot give him better surgical attention than my own." His reply came with simplicity and I knew that this was no beau geste. True, it was the height of egotism but there could have been no surer evidence of his belief in himself than this act of assuming the responsibility of his own son's very life without having even the knowledge and support of his wife. Doctor Breakstone, like all men who attain distinction in certain fields of endeavor, is endowed with a genius that comes from the gods and is subject to the frailties to which all humanity is heir. The Maimonides Hospital stood vacant for some time until the associated Jewish Charities took it over, changed its name to "Mount Sinai Hospital" added a new building and made other improve- ments. Almost all of the evils that prevailed in the Michael Reese Hospital were eliminated, for which a great deal of the credit be- longs to the efforts of Doctor Breakstone and his group of West Side physicians. And the Jews of the Orthodox faith have a Kosher Hospital. VI A REFORM BETH MIDRASH In 191 i Sinai Temple prepared to celebrate the fiftieth anniversary of its existence. The Board of Trustees of the congregation decided that the manner of celebrating this milestone in the history of the Temple must be in accordance with the position Sinai occupies in the world of Jewry. After due consideration, it was agreed that the event take form in the erection of a new building to fill the needs of a membership which "had outgrown the old structure. A site was selected and purchased for the new edifice on Grand Boulevard and Forty-sixth street. The beginning of the sixth dec- ade would find the congregation worshipping in a new home. While the Board of Trustees was occupied with the material form 217 CHICAGO AND ITS JEWS of the celebration, Doctor Emil G. Hirsch, the Rabbi of Sinai con- gregation, was reflecting also on the celebration of the momentous occasion but his mind was occupied with its spiritual significance. His thoughts turned back to the history of the Synagogue, the old Beth Midrash, the part it played in Jewish life at all times and in all places and he decided that the new Temple on Grand Boule- vard, which was to be a monument to Chicago and its Jews must be more than a mere edifice of imposing architectural magnificence, its interior adorned lavishly and expensively for the use of the supplicants who entered its doors one day a week. He was de- termined to have built adjacent to the Temple a real Beth Midrash (House of learning) to function in the same capacity as that his- toric institution functioned throughout the ages, only this one would necessarily be conducted on more modern principles. When he expressed his desire to the members of the Board of Trustees his plan was immediately adopted and included in the program of the new Temple; and work was begun on the two buildings. To the chagrin of all, however, the celebration of the fifty year old congregation did not take place in the new Temple, but was held in the old home on Indiana avenue and Twenty-first street, for the new edifice was not completed until just before the high holidays in the year 1912. At the same time the Sinai Social Center also was opened. Two years later, Doctor Joseph Pedott, super- intendent of the Center set forth aims and purposes of the Center in a little booklet, thus: "To provide a Jewish social, educational, cultural and civic Center for the Jewish community of Chicago, where young and old, parent and child, Jews of all nationalities regardless of material or social standing, can meet and find them- selves in a truly Jewish atmosphere, radiant with the Jewish spirit, reawakening in the Jew an historic consciousness, reviving in the home the beautiful old Jewish family life and instilling in the youth a love for and an appreciation of the old Jewish virtues in man- hood and womanhood; in short a place where might be inaug- urated the true renaissance of things Jewish." I am confident that no Orthodox Rabbi would hesitate to subscribe to this formula of Jewish education, social intercourse and culture. But of even 218 A REFORM BETH MIDRASH greater interest than the foregoing are some of the subjects listed to be taught in the new Center: Jewish History and Religion, Current Jewish Topics, Jewish Philosophy, Hebrew, Yiddish Liter- ature, and others of a similar nature. In the eighteen years of its existence, the Sinai Social Center (which name has been changed to "Emil G. Hirsch Center") has strictly fulfilled its promise and today ranks as the second greatest Jewish Center West of New York. The spirit of Doctor Hirsch dominates the Center; the influence of his wisdom, his scholarly mind, lofty ideals and poetic soul still hovers about the place. It was fortunate for the many thou- sands who have derived the benefits of this institution and who now participate in its activities that early in its life Doctor Hirsch found a young man to conduct and direct the Center's affairs whose mind readily absorbed all the fine qualities and virtues which the older man possessed. Samuel D. Schwartz, Executive Director of the Emil G. Hirsch Center and Financial Secretary of Sinai Con- gregation, came to the Center in 1914, to be the assistant to Doctor Joseph Pedott. In 1916 he assumed complete charge of the affairs of the institution. Samuel D. Schwartz was born in the city of New York, on August 11, 1890. In 1895, his father Moritz and his mother, Bertha (Solomon) Schwartz moved with their family to Chicago. Moritz Schwartz was a pious Jew and at the same time a man of the world. With Jacob Friedman he organized the "Agudath Achim" Hungarian Congregation, and for many years served as its pres- ident. When the boy Samuel, was six years old he was sent to a Cheder which he attended six years. From the age of twelve until he was twenty-one he studied under the tutorship of the scholarly and lovable Rabbi M. Fischer, spiritual leader of the Congregation Agudath Achim. Sam pursued intensively the study of the prophets, Mishnah and the Talmud. Moritz Schwartz en- tertained no ambitions that his son become a Rabbi, but he did want him to be a "Lamdon." Sam attended the University of Chicago where he received the degrees of Ph. B. and M. A. In 191 1 he took a position at the Hebrew Institute teaching English to a 219 CHICAGO AND ITS JEWS class of immigrants. He was instrumental in organizing the Edu- cational League. When Doctor Pedott became superintendent of the Hebrew Institute he appointed Schwartz chief director of clubs. In September 1914, Schwartz resigned from the Hebrew Institute and one month later came to Sinai Center. For two years he served his apprenticeship, after which he was appointed Executive Di- rector. With a love and admiration such as is found only in youth, he became a strong admirer of Doctor Hirsch while the latter found in the young man a friend, a pupil, an associate and a co- worker. Here on one side was youth, enthusiasm and a desire to do things; on the other side was age, experience, wisdom and a remarkable ability to penetrate the future. These two became fast friends and each was greatly enriched by what he received from the other. In the fourteen years that Samuel D. Schwartz has been at the head of the Emil G. Hirsch Center it has become one of the great institutions in the country. Schwartz is a modern Jew, with the emphasis laid particularly on the noun. This emphasis is greatly felt in the institution where he functions as Executive Director. A refined Jewish atmosphere is prevalent throughout every classroom. The Center maintains a completely equipped gymnasium and swimming pool and a wide variety of clubs for young and old of both sexes. Its facilities are enjoyed by multitudes in all strata of society, but it is always "borne in mind that this is primarily a Jewish institution in the broadest sense of the term. Jewish thought, and Jewish learning, therefore occupy a very prominent place in the program of the Center." Probably the most important feature of the center is the lecture course on Monday evenings. Outstanding lecturers from all parts of the United States and Europe are brought to the Temple to lecture or debate with their equals on important current problems and subjects of universal interest. This series draws an audience from all over the city; the widespread fame of the speakers alone is enough to fill Sinai Temple to capacity. Quite often hundreds of people are turned away from the crowded auditorium. To Samuel Schwartz must be given the credit for inaugurating 220 DEVELOPMENT OF A MOVEMENT this feature, shaping it into form and securing its tremendous popu- larity. Not only does he arrange the course of lectures on a number of well-diversified subjects for a season that lasts eighteen weeks, but to my knowledge he is the originator of the idea on so large a scale — an idea that has met with so much success that innu- merable other organizations have been impelled to follow his example. Mr. Schwartz recently informed me that while many of the departments in the Center are running at a financial loss, the lecture course provides an income sufficient to maintain itself and also to cover the deficiency incurred by the other departments. VII DEVELOPMENT OF A MOVEMENT "Great national movements never attain maturity in a day or a year. Their progress is glacier-like, gradual, steady and often im- perceptible, without haste yet without rest like the march of the stars." Causes that spring up suddenly and unheralded, are as a rule revolutionary in character and are doomed to disappear as suddenly as they appeared. Movements which start in the hearts of a people and become part of its very life and being, are slow of growth, yet the slowness with which they mature is itself a sign of vigor and long life. To the latter type belongs modern Zionism as founded by Doctor Theodor Herzl. The growth of Jewish Nationalism has been exceedingly slow. It took almost two thousand years before a concrete plan was formulated for the rebuilding of the national home in Palestine and even after the plan was completed and accepted it still proved imperfect and full of errors. It is natural that a movement whose aim is to unite all Jewry throughout the world should receive diversified interpretations from different factions and from groups in various parts of the world. Our present interest is in the party that was developed by reason of its own interpretation, the faction known as Poale Zion. To trace its origin with all the implications and intricate move- ments of the various phases of the Russian revolution among the 221 CHICAGO AND ITS JEWS Jews and its final crystallization into a distinct group which identi- fies itself as the labor party in the Jewish national movement, would require a voluminous history of its own. But once the "Juden Staat" stressed the political and economic phases in the life of the Jews in the diaspora, it was inevitable that such a party should come into being. Many of the more progressive elements in the Zionist movement, saw in the formation of the new labor party a sign of hope and encouragement. The platform of the Poale Zion con- tained a hyphenated principle: Jewish Nationalism and Cosmo- politan Socialism. This is not the place to discuss the consistency or inconsistency of the two principles seemingly opposed to each other. It is interesting however, to observe this manifestation in the Zionist movement of a faction composed of young men and women, who at a meeting to further the ideal of a Jewish home- land, would simultaneously discuss "The Iron Law of Wages" or "Das Kapital" and gather to hear lecturers speak on the life of Lassalle, Heine or Boerne. The party had its origin in Russia in 1901, whence it spread into Austria, America and Palestine. Poale Zionism, the labor party of the Juden Staat, came to Chi- cago in 1905. There were only few Zionists in this city who realized the significance of the new party. Besides lending to Zionism a moral strength, for it carried the conviction that Zionism was truly a national movement and not the enterprise of a few philan- thropists or religious fanatics, it also brought into the folds of the cause men and women who were heretofore considered lost to all things of a Jewish nature. The Socialism of those days was en- tirely different from that of today. Whereas today it reckons with one common enemy, Capital, a quarter of a century ago Socialism combated a "three-headed monster": Capital, Religion and Na- tionalism. Thus, one who embraced the cause of Socialism was completely lost to Judaism. The Poale Zionist distributed his propaganda chiefly among the laborclasses and secured meanwhile many recruits to the Zionist ranks. There were six men who played leading roles in founding and promoting Poale Zionism in Chicago. Bernhard J. Shapiro took 222 DEVELOPMENT OF A MOVEMENT part in almost every Jewish movement, but devoted himself par- ticularly to this cause. He remained its able leader for many years, up until the time of his death about six years ago. Morris Silbert, a former member of the Bund, a man with a splendid Jewish background and an erstwhile member of the editorial staff of the Daily Jewish Courier, was another organizer and ardent worker of the Poale Zion group. While still a medical student Doctor Max Dolnik became interested in the cause. A young man with a keen intellect he played an important role among the progressive youth in Russia and was regarded as a theoretician in Political and Social Science. His affiliation with the movement lent it considerable prestige. He has since become a successful and prominent physician but he is still a student, engaged not only in research work related to his profession but devoting himself to the study of mass-psychol- ogy, national movements and the soul of a people. He is a versa- tile and fluent speaker, master of a beautiful Yiddish and possessor of a keen sense of humor. Doctor I. Marcus, who also is an able lecturer and a student of Social Science, Julius Savit, a lawyer and superintendent of the Old People's Home (B.M.Z.) and A. Kaplan, a vigorous and intensive worker complete the sextet who organized the Poale Zion in this city and who carried on its work for many years. In September 1909, the Poale Zionist organization of America held its convention in Chicago. The event was of great significance. It was a gathering of three international bodies: the Socialist-Revo- lutionists, a group that played an important part in Russia during the revolutionary movements of the last quarter of the nineteenth century, were headed by Chaim Zhitlovsky; the Socialist-Territori- alists were represented by the late Doctor Nachum Sirkin and Abe Goldberg, and the Poale Zion organization which was host to the other two. The three bodies had a common political and economic purpose, therefore they assembled to effect an amalga- mation of the three. In the nineteen years which have intervened since then, many things have happened in the history of the world and in my own life; things sufficient to crowd out the memory 223 CHICAGO AND ITS JEWS of far more important events, but I shall never forget some of the incidents of that gathering. It is the memory of scenes like these that keeps my spirit young. They remind me of the enthusi- asm to which man can rise. I recall particularly the events follow- ing the report of the committee on consolidation; there was con- siderable discussion among the various representatives, but the motion was finally submitted to a vote and was carried. I have seen great demonstrations, during which thousands of people were swayed by the passion of triumph or anger, but none could com- pare with the display of emotion by this little group of one hundred and fifty or at most two hundred men and women. The climax came when the stately and patriarchal looking Zhitlovsky so far forgot his dignity as to throw his arms about the short, stubby, black-bearded Nachum Sirkin and the two remained in a long embrace. When quiet and order was restored Zhitlovsky delivered one of his master orations. He concluded by saying: "Up until now we preached Zionism to the Zionists and Socialism to Social- ists, from now on we shall reverse the order, to the Socialists we will preach Zionism and to the Zionists we will preach Socialism!" In the train of the Poale Zion came another faction in the Zionist movement, the Misrachi. The Rabbis and the strictly religious members of the general Zionist organization began to fear that the radical element, who by this time had become a power in the International Zionist Congress, might undermine Orthodox Juda- ism in the new-old homeland in Palestine, therefore as a matter of self-protection they organized the Misrachi. There was still another vast distinction in the main principles of the two factions: the labor party (Paole Zion) was for cultural work as opposed to political action, the clerical party (Misrachi) was in favor of both political and cultural work in Palestine. In Chicago the Misrachi took form in 1913, the year when Rabbi Maier Berlin visited the city. Among its most active workers were Rabbi Ephraim Epstein, William Farber, H. Halper, Rabbi Jacob Levinson, Samuel Levin, Rabbi Eliezer R. Muskin, Rabbi Saul Siber, H. Rubinstein, Morris Zevin and Mordchai Zevin. 224 PAWS OF THE RUSSIAN BEAR VIII PAWS OF THE RUSSIAN BEAR The thirst of the Russian autocracy for the blood of its count- less victims was not quenched. It was not satisfied with the lives of those whom it had incarcerated in the dungeons of Saints Peter and Paul, or sent to cold frozen wastes of Siberia. It stretched out its paws across the Atlantic into the United States to seize more victims upon whom to feast. In 1908, agents of the Russian espionage system who were scattered the world over, arrested in this city a man named Christian Rudovitch and charged him with the crimes of larceny, arson and murder, alleged to have been com- mitted by him in Russia. He was kept here in jail until the proper extradition papers were sent on from Russia and then was taken before the United States Commissioner who was to be the sole judge and jury over his fate. Rudovitch was not a Jew. He was a common workingman who had joined the revolutionary movement in Russia. The secret police had sought him for his participation in a revolutionary outbreak, but he made a successful getaway and came to Chicago. Here he found employment in the steel mills in South Chicago and worked diligently until his arrest. Russia was eager to test the provisions of its treaty with the government of the United States. Under the laws of the United States our treaties with other nations have a provision making it obligatory to deliver up to each other persons charged with capital crimes. If one commits a crime in the United States and makes his escape to another country, upon a warrant issued by any Justice of the Peace and accompanied by a demand of the Secretary of State the person charged with the offense will be delivered to the proper authorities for trial. Under our treaties the United States is obligated likewise, except that it will under no circumstances deliver an offending person whose crime consists of a revolutionary act against the government demanding the ex- tradition, even if the charge be murder. Rudovitch admitted cer- tain of the charges that were made against him, but claimed that they were committed in the course of his revolutionary activities. 225 CHICAGO AND ITS JEWS It was therefore incumbent upon the Russian government to prove that Rudovitch was no revolutionist and that the crimes were those of a common criminal, caused by an "abandoned and malignant heart.' , Baron von Schlippenbach, the Russian counsul in Chicago was represented by Rubens, Moss and Fischer, a prominent law firm and Mr. Rigby, a member of that firm conducted the proceedings before Commissioner Foote. Peter Sissman, an attorney, then as- sociated with Clarence S. Darrow, represented Rudovitch. He threw himself into the case with all his energy and for almost two entire months, he was engaged in a terrific legal fight before the Com- missioner. As the proceedings progressed he was joined by his eminent partner, Clarence Darrow and later by Charles C. Hyde, a recognized authority on constitutional and international law. The hearing before Commissioner Foote attracted world-wide attention and though it had no direct bearing on the Jewish question stirred the Chicago Jews in particular to the highest pitch of resentment, they fully realized the significance of the new move made by the Russian government. It was obvious that once the Russian bear laid its paws on Rudovitch, he would be treated not as an ordinary criminal but as a political offender. Those who knew the method of dealing out justice in Russia, knew what would happen to the unfortunate victim for whose blood it was craving. The defense was confronted with two grave dangers: the first was that the commissioner knew little or nothing of the legal intricacies involved, and the second was that his decision in the case would be final. Late in January the Commissioner made his findings and as it was feared, every point was made in favor of the Russian government: that the crimes with which Rudovitch was charged were actually committed, that there was probable cause to believe that these crimes were committed by him, and not as a revolutionist but as a common criminal. He therefore ordered that Rudovitch be delivered over to the Russian government. These findings and the resulting order of extradition delivered by an insignificant government official whose position corresponds to that of a mere police magistrate, was a terrible shock to all 226 PAWS OF THE RUSSIAN BEAR free-thinking and liberty-loving people. But what stirred the con- science of the American people most was the thought that this country whose liberties were purchased at the cost of human lives, should give aid to a despotic hierarchy in the persecution of men striving for constitutional rights. This sentiment swept over the land and reached a climax when it became known that there was no appeal from the decision of the Commissioner. The newspapers of this city were deeply interested in the Rudovitch case and at this juncture they all came forward with long editorials, expressing their sympathies for the cause of Russian freedom and condemning Russian despotism. As no other tribunal had jurisdiction over matters of this kind, the Commissioner's order appeared final and could not be reviewed by any other court. However, there was one recourse left open to the defense, a petition to the State Depart- men. This would place the whole matter in the hands of the Secretary of State, submitting it entirely to his discretion, if he desired to interfere in this matter. No time was wasted and a formal petition was filed with the department of which Elihu Root was the head. Meanwhile, in order to influence Elihu Root in the direction of public opinion and to compel him to take cognizance of the Rudo- vitch matter, a monster protest meeting was arranged on a Sunday afternoon in one of the largest theatres in the city. The committee of arrangements included the most prominent men and women: leading lawyers, merchants, statesmen, divines, professors and social benefactors. In back of all the proceedings was the invisible hand of Miss Jane Addams who usually works incognito in all progres- sive movements. Walter L. Fischer, a distinguished lawyer who later became a member of President Taft's cabinet, was chairman of the meeting. Early in the afternoon thousands of people were turned away from the already overcrowded theatre. It is needless to say that the greatest part of the audience was Jewish. They regarded the Rudovitch affair as a matter of their own, a conflict not only between them and Russia but also between the Czar and the Jews of America, a trial in which the people of the United 227 CHICAGO AND ITS JEWS States were acting in the capacity of a jury. There were two great moments in the life of the Russian Jews in America, one was when the American treaty with Russia was abrogated, because Russia refused to honor the American passport in the hands of a Jew; the second was when the American statesman, Elihu Root, disre- garded the order of United States Commissioner Foote and dis- missed the entire proceedings against Rudovitch; thereby rescuing him from the Russian Bear's paws. IX THREE BROTHERS Reb Pesach Davis was a highly respected member of the Jewish community in his native city. His was a home of true culture and refinement. His oldest son, Haim, became a physician and specialized in mental diseases. James Davis, his second son, was at- tending a private pension, in Koenigsberg, preparing himself for a scientific career, when suddenly Reb Pesach met with reverses in business and his two elder sons, Haim and James, embarked for America. A year or two later Reb Pesach, his wife and the younger children followed the two sons, and came to Chicago. Dr. Haim Davis soon qualified himself according to the laws of the State of Illinois to practice his profession and in a brief period of time he established a lucrative practice while James engaged in the business of paint and wall-paper. Abel, the youngest of the three brothers, was of grammer school age when he was brought here and he entered public school. After finishing high school he matriculated in the Law School of North- western University. Like most boys in the adolescent age, Abel was fascinated by the shining buttons of a soldier's uniform. He was thrilled at the sight of the militia on parade and he yearned to join a military organization. As soon as he was old enough he persuaded his father to give his consent and he joined the First Infantry of the Illinois National Guard. When war was declared between the United States and Spain, Abel was still a student at law school. His was the only Illinois 228 THREE BROTHERS regiment called out to march on Cuba. He accompanied his regi- ment as a private but was soon promoted to a corporal. On his return from Cuba, he resumed his legal studies. In 1902, on the very same day that he was admitted to the bar, he was elected to the Illinois State Legislature. In 1904 he was a successful candidate for Recorder of Deeds of Cook County. When the four year term expired, he was renominated and reelected for a second term. In 1912 he retired from politics and organized the "Real Estate Title and Trust Co." The new organization with Abel Davis at its head, made rapid progress, until the Chicago Title & Trust Company, the oldest company of its kind, found it expedient to absorb the new competitor, and Abel Davis was retained as Director and Vice President in charge of the financial department. In 1916, when the First Illinois Infantry was dispatched to the Mexican border, Abel Davis went with the regiment as Major. A year later when the United States entered the World War and the Thirty-third Division was organized at Camp Logan, the First Regiment of the Illinois National Guard became part of that Divi- sion as the 131st Infantry, and Major Davis was promoted to Lieutenant Colonel. His Division was composed of about thirty thousand men, three thousand of whom were raw, undisciplined rookies upsetting to the morale of the entire Division. The staff officers decided to take out these three thousand men and with them as a nucleus to organize another regiment. By that time Abel Davis had acquired a reputation as a disciplinarian and since disci- pline was the main requirement of such a regiment he was given the rank of Colonel and placed in command. When the Division was ordered to the front he was Colonel of the 132nd Infantry. He retained command of that regiment throughout the war. Sev- eral honors and decorations, such as the Distinguished Service Medal, the Distinguished Service Cross and Officer of the Legion of Honor of France, were bestowed on him in recognition of serv- ices rendered to his country and the allied forces. On his return home from the field of battle he was again honored, this time by his own State, and was promoted to Brigadier General. 229 CHICAGO AND ITS JEWS For the Jews to be able to claim a General in the United States Army, and especially one who made the grade step by step, purely on the strength of his own merits, is of no small importance to the prestige of our people, but the honor, in the case of General Davis is especially valuable, because he has always identified him- self with his people by his deep devotion to all worthy Jewish causes. For many years he has served as Director on the Board of the Jewish Charities and he was among the foremost in rank in the numerous drives for relief of the war sufferers in Europe. His patriotism is of the sweeping, inpulsive kind that has no patience with words in time of a crisis. Somewhat of a different type is James Davis. His patriotism is not less than his brother's but he is more tolerant and broadminded, with a wider outlook on life and a deeper insight into human emotions. His vast experience in social welfare has taught him tolerance and his strong sympathies for all humanity allow him to condemn none. He is very modest by nature and seeks no honors or recognition for the great amount of good he has accomplished in this city. James Davis can add to his credit the fact that he was the first who undertook to fill the spiritual void that separated the West Side Jews from their South Side brethren. He was the first to span a bridge between the Jews who came from Western Europe and those from Eastern Europe. He began by taking part in the labor of shaping and modeling the destiny of the Chicago Jewish Community not as a "Charity worker" nor as one who doles out food to poor — but as one who appreciates the psychology of the newly arrived immigrants and realizes the danger of trying to pauperize them. He joined the movement for a Hebrew Institute and for the past quarter of a century has directed his energy to the social welfare and spiritual development of the Jewish com- munity. He is a devoted Zionist, an untiring worker for Jewish education and a member of the Board of Jewish Charities. Dr. Haim I. Davis, the eldest of the three brothers, came to the United States in 1892 and having brought with him a medical diploma from a European University he found no difficulty in passing the Illinois State Medical Board examination. His profes- 230 MORE TYPES OF WOMANKIND sional career was a supremely successful one. For almost ten years he was at the head of the Psychopathic Hospital of Cook County; for several years he has held the position as Senior Attending Neurologist at the Michael Reese Hospital. He occupies the chair of psychiatry in the Medical School of the University of Illinois. Dr. Davis is somewhat different from both of his brothers. He lacks the ambition with which the General is endowed, but he surpasses him in impulse. He lacks some of the modesty of his brother James, but accordingly displays a greater vitality and self- reliance. All three brothers seem to be ruled by the passion of patriotism but the patriotism of the Doctor is quite different from that of his two brothers. He demonstrated that it was possible to be a devoted son of his people without sacrificing any of his loyalty to his adopted country. When he enlisted in the Red Cross in 191 8 and was sent to Eastern Europe he rendered the highest de- gree of service to his country and at the same time brought solace and succor to thousands of his suffering brethren. Dr. Davis' is an extremely interesting personality. He is intense and impulsive in all of his actions and possesses more than an ordinary degree of independence. Dr. Davis has been for many years a member of B'nai B'rith and was for a term the President of the sixth District. He is regarded as one of the important leaders in the councils of the organization. His experiences as Major in the Red Cross in the war-ridden and pogrom-stricken area of Poland and the Ukraine are gruesome beyond description. The photographs taken by his own camera are like the paintings of Abel Pan; they are graphic witnesses of "Man's inhumanity to his fellow man," but the vividness of color and the terrible atrocities which they portray can hardly be reproduced in words. X MORE TYPES OF WOMANKIND We are told by the biographer and historian, Jacob de Haas, in his "Theodor Herzl" that early in the life of the Zionist move- 231 CHICAGO AND ITS JEWS ment, Dr. Herzl wrote him a letter urging that Jewish women's clubs be utilized for the furtherance of Zionism. In 1912 a small group of intellectual women, devoted to the advancement of Jewish nationalism, organized under the leadership of Henrietta Szold, what became k^own as Hadassah. The main purpose of the organization was to serve as a public health agency for Palestine. A year later it modestly began its work by sending two Jewish trained nurses from America to act as visiting nurses in Jerusalem. From 1921 to 1929 Hadassah raised close to three and a half million dollars for Palestinian welfare. In June 1913, the Zionist Federation of America held its annual convention in the city of Cincinnati. During a recess in the con- vention proceedings, Mr. H. L. Meites one of the ten delegates representing the Chicago organization, met Miss Szold and asked her why she never visited Chicago. With her characteristic frank- ness, she replied: "Because I was never asked." "Would you con- sider my own individual request as an invitation?" She answered in the affirmative. She promised that she would communicate with him as soon as she was ready to undertake the trip. The following autumn she notified Mr. Meites that she was preparing to visit her sister, Mrs. Jastrow and her brother-in-law, Professor Jastrow of the University of Wisconsin, at their home in Madison, and would make arrangements to spend a day or two in Chicago. It was at a dinner given by Mr. and Mrs. Meites in honor of the distinguished visitor, that plans for the Chicago Chapter of Hadassah were form- ulated, and later that evening, at a conference at the Hebrew In- stitute the launching of the organization was completed. The fol- lowing names appear on the charter: Mrs. Augusta H. Silver, pres- ident; Mollie Levitus, treasurer; Anna Levin, secretary; Mrs. Ben- jamin Davis, Mrs. Isadore Natkin, Mrs. A. Levenson, Mrs. H. Mo- ment, Jennie Perlstein and Hannah Shulman. Hadassah is now the largest and most influential woman's or- ganization in American Jewry and the Chicago branch occupies a prominent place in the structure. The Chicago area is now di- vided into seven autonomous districts each of which transacts its affairs under the general jurisdiction of the central body which 232 MORE TYPES OF WOMANKIND is composed of representatives of the subsidiary groups. The total membership of the seven branches numbers three thousand. In addition there are thirteen junior groups with a membership of a little over twelve hundred. The Hadassah has a two-fold purpose — to promote health insti- tutions and kindred enterprises in Palestine and to foster Zionist ideals in America. The extent of its scope can readily be seen by the size of its membership. It has two hundred and ninety-six chapters with thirty-eight thousand members and two hundred and fifty-seven junior groups with a membership of ten thousand. It has established a scientific system of medical and hygienic care for all elements in Palestine's motley population. Its institutions and service include: four hospitals and five dispensaries, two Straus Health Centers, the Clara Wachtel Dental Clinic, medical service in fifty rural districts, an x-ray institute, a nurses' training school, supported by the Junior Hadassah, twenty-one infant welfare sta- tions, eighteen pre-natal and post-natal clinics, obstetric service, a mental hygienic clinic etc. etc. Hadassah is active in America also, sponsoring culture groups in the study of Jewish history, Zionism, current events and Hebrew, spreading general propaganda to arouse interest in Zionism, and raising funds for the annual budget for Palestinian work, achieving in this work a sum close to a half a million dollars. Two of the most active women in Hadassah work in this city to whose unceasing labor most of its success is due, are Miss Pearl Franklin and Mrs. Harry Berkman (Bertha Jerusalimsky). Both of these women have participated in every activity that stands for Jewish idealism. Pearl Franklin was born and raised in Hunting- ton, a small town in Indiana where there were no other Jews ex- cepting her own family, her father, Meyer Franklin, her mother, Rachel (Weinstock) and her sister, Lillian. It was not until she entered the Indiana State University that she became acquainted with others of her own race. In 1914 she came to Chicago and entered the University of Chicago, where she took her degree of Master of Arts. In 1917 she took her LL. B. degree at the Chicago Kent College of Law and shortly thereafter was admitted to the 233 CHICAGO AND ITS JEWS Illinois Bar. Since then she has divided her time between the teaching of civic and commercial law in Hyde Park High School and the active practice of law. I met her while she was still a student at the University of Chicago and we discussed Zionism. It was the first time in her life that she had contemplated the idea that independent of the religious doctrines in Judaism there were also national aspirations and an ideology that soared high. The seed of nationalism was planted in her youthful and romantic soul at that time. She joined the Hadassah in 1921 and not long afterwards became its president. She occupied that office until about a year ago, when she was succeeded by Mrs. Berkman. When Pearl Franklin assumed the presidency of the Hadassah it was small in membership and insignificant in influence; the number of members not exceeding three hundred. Under her leadership and with the support of her sister Lillian, Mrs. Harry Berkman, Mrs. Bertha Read and Mrs. Isadore Natkin, Hadassah multiplied tenfold in size and a hundredfold in importance. Pearl Franklin is now one of the vice Presidents of national Hadassah, and a mem- ber of the Jewish Agency. She is the founder of the Chicago Junior Hadassah. Lillian Franklin teaches in Bowen High School. She is a graduate of the University of Indiana and has taken special courses in the Sorbonne University in Paris, France and at the Uni- versity of Berlin, in Germany. She is no less interested in Zionist activities than her sister. Bertha Berkman is one of the early Zionists and one of the first members of the Clara de Hirsch Gate of the Order Knights of Zion. Besides the idealism that the Zionist movement imparted to its followers, it proved an excellent school for diffusing the art of social welfare and communal work. When the Hebrew Institute was opened on West Taylor Street, with Doctor Blaustein as its superintendent, Bertha Jerusalimsky became a member of the office staff. Her knowledge of Zionism served her here in good stead, since the first years of its history the Institute was greatly under the influence of Zionism. The young woman fitted exceptionally well into the scheme and it required but little time before she was conversant with every department in the institution. She ex- 234 MORE TYPES OF WOMANKIND hibited a remarkable understanding of the aims and purposes for which the Institute stood. At about the same time, a young man, bright and alert, joined the official family of the Hebrew Institute. Harry Berkman, recognized as one of the ablest physical-culture directors came to the Institute to take complete charge of all the athletic activities. For a number of years the two followed their individual course in that large busy organization, where thousands came and went daily, and no one suspected that here romance was weaving its pattern between the two. Miss Jerusalimsky was osten- sibly supervising the work of the office and young Berkman was developing Jewish wrestlers and prizefighters, and teaching Jewish youths how to strengthen their bodies and harden their muscles. There was little time for romance in the daily occupation of either of them and yet one day in the year 1916 the Jewish world centered around the Hebrew Institute awoke to read a story in the news- papers of love, romance and an elopement. For Harry Berkman, director of physical culture and Bertha Jerusalimsky, in charge of the office of the Chicago Hebrew Institute had gotten secretly married. For the past twelve years Mrs. Berkman has been an active mem- ber of the National Council of Jewish Women. For eight years she was chairman of the Immigration Committee and for four years she was vice-president of the Chicago Section. Last spring she was reelected to the same office. She took part in the drives for Jewish war-sufferers and in 1919, she was co-chairman with Mrs. Hannah G. Solomon, of the women's division. Mrs. Berkman has engaged in many Jewish movements but the impelling force of all her activities is the spirit of Zionism. She is an intelligent worker, honest in her convictions and practical in constructive work. Ha- dassah has made an excellent selection for she is a worthy successor to Pearl Franklin. Before I close the Chapter, I must quote from a report made by the permanent Mandate Commission to the Council of the League of Nations: "The Commission expresses appreciation of the important contribution of Hadassah toward public health in Palestine. This contribution is important not only professionally 235 CHICAGO AND ITS JEWS but socially and politically as well, in view of its rendering service to all sections of the population." Among those who have cooperated with the officers of the Ha- dassah and have done splendid work are Mrs. Harry M. Fischer, Mrs. S. H. SobororT, Mrs. Max Shulman and Mrs. Leon B. Sager. XI ARCH HUMORIST Whenever I think of S. J. Rosenblatt, there comes to my mind the "Little earthly German Aristophanes" with his passionate eager- ness and poetic longing to create a new creed, the Religion of Laughter. "Three times a day, morning, noon and eventide I woud worship my deity and pay him homage with laughter." I often think that this new god of laughter must have appointed Rosenblatt as his High Priest in the sanctuary dedicated to this new religion. It was this exceptional quality in Rosenblatt — the ability to laugh and make others laugh — that brought him material success and made him one of the most popular men in Chicago. The fountain of humor is free to all, "Come ye and drink all who are thirsty," might be inscribed below this fountain, but there are relatively few who have the genius to avail themselves of the in- vitation and still fewer whose wit and humor remain as free of cynicism and bitter sarcasm as did that of Rosenblatt. His wit was never offensive and never cruelly aimed at some tender hidden sore under its good natured banter. His humor contained a touch of pathos. It was like Dvorak's "Humoresque," it was always diffi- cult to decide whether to laugh or cry. Samuel J. Rosenblatt was born on March 17, 1866, in the province of Kovno, Russia. While still a child his parents moved to Riga, now the Capital of Latvia. He attended Cheder and later became a student in the Gymnasium. At the age of seventeen he came to the United States and settled in the city of New York. He was apprenticed to a printing establishment and as "printer's devil," learned the trade of a type-setter. Thereafter he engaged in his own printing business. In 1905 he came with his wife and three 236 ARCH HUMORIST sons to Chicago. Here he tried his hand at several things and finally decided on the insurance business. It was a hard struggle, in a strange city and without friends, but his sense of humor carried him through. After eight years as an insurance solicitor he became a general insurance agent and better days began to smile on him. Once freed from the economic struggle, he devoted his time to the weal of the Jewish Community. By mere coincidence, Harry M. Fisher was among the first men whom he met in Chicago. The two became fast friends and much of the success of one was due to the other. With Fisher he joined the group of young physicians who under the leadership of Doctor Benjamin H. Breakstone were working earnestly to interest the Orthodox element in building a Kosher Hospital. Here for the first time perhaps, Rosenblatt realized the power of his personality and what could be accom- plished with his gift of combined humor and pathos. Rosenblatt was no public speaker, for he lacked the vocabulary and the elo- quence, but few men could hold an audience as he could, alter- nately convulsed with laughter and surreptitiously reaching for handkerchiefs. It was amazing to watch him stir the emotions of his hearers with the telling of a story ; and all the errors in gram- mer and diction merely added charm to the telling. It seemed to the listener that the story would not be half as effective if it were told in perfect English in a dignified oratorical manner. While the activities of S. J. Rosenblatt began with the Mai- monides Hospital, this institution was not to be considered among his great achievements. Far more reaching and of greater magni- tude was the organization of the Orthodox Jewish Federated Chari- ties which stands out as a monument to the rebels in the last and most effective revolt of the immigrant Jews, and Rosenblatt played no small part in that movement. This revolt (led by the trium- virate composed of Bernard Horwich, Judge Harry M. Fisher and S. J. Rosenblatt) brought complete emancipation to Chicago Jewry from Eastern Europe. Since 1913 no local movement of any sig- nificance in the life of the Jewish community or action affecting the Jews of the world was organized without S. J. Rosenblatt as one of its leaders. However the most brilliant chapter in his life 237 ■ CHICAGO AND ITS JEWS was his labor in behalf of the war-sufferers. He took an active part in every war drive and spared neither his time, money nor energy. As vice-president and acting president in the absence of B. Horwich of the war-relief campaign, he became known through his ir- resistible approach and ability to raise funds as the "Leader of the Wrecking Crew.' , Upon the consolidation of the "Federated" and the "Associated" Charities, Rosenblatt was elected a member of the Board of Di- rectors of the combined Jewish Charities. He was a director of the Marks Nathan Orphan Home and a director of the Children's Welfare Council. He was appointed a member of the City Park Board four times by Mayor Harrison and once by Mayor Thomp- son. He was also a member of the North Shore Park Commission. Rosenblatt was active in the Zionist Organization and was a mem- ber of the national Executive Committee of America. Immediately after the war, he travelled with his wife through Europe and visited the various Jewish communities that his own eyes might see the post-war conditions of his fellow-Jews. He visited Palestine and returned with much inspiration and enthusiasm for the Jewish Homeland. S. J. Rosenblatt played a role of importance in all public matters. XII EAST AND WEST As the corner where the old memories are stored is stirred up, there comes to the surface one which has been buried there for a quarter of a century. Leon Zolotkoff and I had been attending a Zionist convention in an eastern city. We were both members of the resolutions committee; Miss Henrietta Szold was also a mem- ber of that committee. After a long and tedious session which lasted until a late hour of the night, my friend, Zolotkoff and I decided to walk back to the hotel, leaving Miss Szold in the com- pany of several other women delegates at the hotel where the com- mittee's conference had been held. For a long time Zolotkoff and I walked along in silence. I was thinking of this wonderful woman, 238 EAST AND WEST of her mental and moral force and the great power she was exer- cising on the world about her. Suddenly Zolotkoff broke the silence. "Whenever I come under her influence I feel as if one of the daughters of ancient Israel had stepped out of the Testament and was with us in the flesh." I was not surprised that he too was occupied with thoughts identical to mine, but what impressed me was that he found so apt an expression for the thought which I had struggled in vain to give utterance. Yes, a woman of flesh and blood descended out of the Biblical Album! and that woman was Henrietta Szold! The same year that she laid the cornerstone in Chicago for an Hadassah chapter, Miss Szold brought into being another organiza- tion, the "Committee for Palestine Welfare." She had been invited to come to Chicago to lecture for the Chicago Woman's Aid. Mrs. Julius Stone met the distinguished visitor through her Zionist ac- tivities and arranged a reception for her at her home. Henrietta Szold, newly inspired by a recent visit she had made to Palestine delivered a message filled with the stirring experiences of that visit; the result of her talk was the "Palestine Welfare." Mrs. Albert H. Loeb was elected president, Mrs. Julius Stone, Mrs. Moses L. Purvin and Mrs. Joseph Stolz, vice-presidents, Mrs. Julius Rosenwald, treas- ures, Mrs. Lee J. Lesser, recording secretary, and Mrs. Ben Auer- bach, financial secretary. This small group of Jewish women of wealth and culture accomplished considerable good for the in- habitants of Palestine, but even of greater value was the prestige which their names lent to the Zionist movement. Projecting in bold relief from that splendid group are two women who particularly arrest my attention, because of the long selfless service each of them contributed to the cultural aspect of Jewish Chicago. They differ greatly from one another and yet there is a strong similarity between the two. They represent two different cultures as well as two different hemispheres, but in their devotion to their people and love for humanity there is little to distinguish one from the other. They are Mrs. Julius Stone (Goldie Tuvin) and Mrs. Moses L. Purvin (Jennie Franklin). Mrs. Julius Stone was born in Plocksch, province of Suvalk, Rus- 239 CHICAGO AND ITS JEWS sia, January 20, 1874. Her father was a man of erudition who enjoyed a comfortable income as a landowner. At the age of six- teen Goldie came to Chicago to pay a visit to an older brother who had made his home here. Her brother died during her visit here and she remained here. Later her mother and the rest of the family joined her in Chicago. She attended school and received the same education which girls of her age and station in life were given in Plocksch plus the study of English. This consisted of a general knowledge of the sciences and a few modern languages. Thus she grew from girlhood into womanhood. Her first venture into social welfare begins with the early stages of the Orthodox Old People's Home. In a simple manner she relates the story of how she became interested in the work. "One evening Doctor Kate Levy called on me and when I invited her to remove her wraps she said: 'I did not come to stay, I want you to come with me to a meeting of a new Society.' At my look of inquiry she added : 'Its purpose is to build a Kosher home for the aged.' I was still too young to understand the difference between German Jews and those from Eastern Europe. My understanding had always been 'Koll Isroel Achim' (All children of Israel are brothers) and I demurred, 'But what shall I do there, what good will my presence do?' Kate Levy was persistent and so I went with her. I sat through the meeting without taking part in the discussions, until I heard one of the speakers say: 'We have been regarded long enough as "schnorrers," it is time that we take care of our own poor.' This remark penetrated my very soul and touched me to the quick; the thought came to my mind: 'Is it possible that my own father might be regarded as a schnorrer?' This incident aroused in me a spirit which prompted me to action and I entered into the work of the Old People's Home with all the fervor of my youth. I was determined to help remove any possibility of there ever being the stigma of Schnorrer fastened to my father's name." Since then Mrs. Julius Stone has been an active worker for her people, in every field of philanthropy, social welfare, national ideals and cultural pursuits. What is most to be admired in her is that she has no particular cult, she has given herself to no par- 240 EAST AND WEST ticular "ism," her program is not limited. Anything that tends to relieve suffering, promote happiness and raise the social, intellectual or moral standard of her people is included in her work. Some one once applied to her the name "The Jewish Jane Addams," but with all my admiration for Miss Addams, I feel the title is not properly applied. Goldie Stone can be no one else but herself, a true daughter in Israel. She follows no other philosophy except that which she inherited from her ancestors: social justice, truth, kindness and generosity, the pillars upon which all Judaism rests. The daily morning prayer of a Jewish maiden contains the words: "I will be good and kind, mindful of my parents and teachers and will ex- emplify the noble deeds of all good people." Goldie Tuvin, when a little girl repeated this prayer every morning before tasting food, meaning it and practicing it until it became a part of her existence. Early in the history of the Chicago Hebrew, Institute Mrs. Stone became its secretary and is still acting in that capacity. She was also secretary of the Jewish Orthodox Federated Charities and was one of its organizers. She cooperated with Mrs. Joseph Fish (Edna Bensinger, now Mrs. Charles King Corsant) in the organization of the Josephine Club. Mrs. Stone has been an active member and leading spirit in every worth while Jewish institution. Her sympathies are boundless, her interests are limitless; she is truly feminine, and intensely Jewish. # # # # # I chanced to be present when several active Jewish club-women were discussing the merits of some of their co-workers in club work when I heard one say: "The ascendency of Jennie Purvin to leader- ship in club work is truly remarkable; most of us had to work our way from the ranks up to the place of leadership and it was no easy task, but Jennie Purvin, like the Roman general, came, saw and conquered. She became a leader overnight." Mrs. Moses L. Purvin was born in Chicago, August 23, 1873. She was educated in the public schools of this city and attended the University of Chicago until at the age of eighteen she was forced by circumstances to discontinue her schooling. The panic of 1893 affected her father's cigar manufacturing business and reduced him almost to a state 241 CHICAGO AND ITS JEWS of poverty, but even worse than the loss of his wealth he also suffered a physical collapse. Without hesitation Jennie left school to assume complete charge of the business. In 1899 sne married Moses L. Purvin whom she had known since childhood. After her marriage she became interested in the work of the Bureau of Personal Service and gave a great deal of her time to that organization under the direction of Minnie F. Lowe. Also at about this time she came under the influence of Rev. Jenkin Lloyd Jones, an influence which had a broadening effect on the plastic mind of the young woman whose home atmosphere had been wholly Jewish. And while her mind was ever seeking new chan- nels to divert its eager desire for knowledge, she widened the scope of her activities to embrace new fields. She became secretary of the Ruth Club in 1906, and in 191 1 was elected president of the Woman's Aid. Through the influence of a committee which she headed, the Board of Education placed the John M. Smythe School at the disposal of the community for a Social Center which even included a Hebrew School. The first impression of Mrs. Purvin may incline one to believe that she is all intellect and no soul — one might even suspect her of being a highbrow — but this impression is soon dispelled on a more intimate acquaintance with her. That she is intellectual is true; even now, at the age of fifty-seven she is still taking special courses at the University of Chicago. This probably accounts for the fact that her appearance and actions deny her age. She is absorbed by a twofold interest : civics and literature. She has written extensively for various publications in a fluent and attractive style. The material consists mostly of short stories and essays on various social problems. She is engaged now in selecting and revising this material for publication in book form. Her interest in civics dates back to a time long before women acquired the right of citizenship. Mrs. Purvin made an exhaustive study of that subject. She was instrumental in raising a fund to conduct public open air concerts. She is chairman of a civic committee and for two years was treas- urer of the Illinois Federation of Women's Clubs. For the past twenty years she has been active in recreational work and was in- 242 EAST AND WEST strumental in securing the small park system and play grounds. She is a member of the Board of Directors of the Woman's City Club, was president of the Chicago Section of the National Council of Jewish Women, from 1920 to 1922 and president of the Sinai Sisterhood from 1925 to 1927. Mrs. Purvin is sympathetic to the cause of Zionism and is an active member of Hadassah. Much of her writing is woven about the Jewish National movement. # # # # # I have now reached a very delicate point in this history. I have tried hard in these pages to efface myself as far as possible and my own activities in communal matters; and I endeavored to apply the same rule to members of my family, but in the case of my wife whose efficient, original and notable activities in the World War have been commented upon and written about by other writers and historians, in fairness to her and in fulfillment of my duty as historian I am impelled to include her in these pages. Mrs. Philip P. Bregstone, nee Anne Rosenberg, the daughter of Moses and Rachel Rosenberg, was born in Chicago and this city has remained her home ever since. She is very proud of her native city and has inherited its "I Will" spirit. Until she reared her two sons and two daughters to an age where they could care for them- selves, she abstained from all other activities except those which devolved upon a true and devoted mother. She then extended her efforts to include the sons and daughters of parents who were unable to provide an education for them. Full of spirit and energy she entered into the work of the Chicago Hebrew Institute Woman's Club. As Chairman of the entertainment committee she displayed much ingenuity, taste and originality in planning and arranging at- tractive and novel programs. In 1914, when the European war broke out and our people became the victims on every frontier, not only of a diabolical war, but also of the hatred directed against them as Jews; and the call came from across the seas begging for bread to feed the hungry and raiment to clothe the naked, Mrs. Bregstone almost forgot home and family in the enthusiasm with which she 243 CHICAGO AND ITS JEWS threw herself into the work of collecting funds for the war stricken and she swelled the fund by thousands of dollars. When in 1917, the United States entered the war and American youths were mobilized in camps throughout the country, the Jews of America organized the Soldier's and Sailor's Welfare Board which functioned effectively during the remaining years of the war, here and abroad, for the Jewish boys. Mrs. Bregstone was the leading spirit in planning a theatre benefit, the proceeds of which went to that cause and through her efforts a substantial sum was raised. Among the Jewish women in this state she was a pioneer worker for the allied cause. She was active in all of the Liberty Loan drives and here her activities proved of inestimable value. At the head of a competent committee she sold hundreds of thou- sands of dollars worth of Liberty Bonds. In an account given in the History of the Jews of Illinois, Mr. H. L. Meites writes: "As an outstanding example (of the work of Jewish women in the war) is Mrs. Philip P. Bregstone. She seems to have been as- sociated in an executive capacity with almost every patriotic work in which women could serve. Her name is connected with a be- wildering number of drives and tag days in all of which her particular care was the City Hall, County Building and the Federal Building. Among her activities were the Liberty Loans, Salvation Army drives, Paris Soldier's Hospital drive, Blind Soldier's Tag Day, French Wounded Soldier's drive, Patriotic Food Show, Sol- dier's and Sailor's Welcome Home and the United War Work. Mrs. Bregstone is recognized as the originator of the entertainment feature in war drives, which subsequently spread all over the coun- try and became an integral part of the war campaigns. Thus, be- sides serving prominently in the various drives and as a member of the women's committee of the Council of National Defense, Mrs. Bregstone brought an original and productive contribution to the nation's cause." Other drives of great importance in which she was one of the moving spirits, were the Illinois Hospital in France, Relief for the Belgium Babies and the Fatherless Children of France. That her services to the cause of patriotism were of tremendous value is evi- 244 AN AMERICAN HERZL denced by the recognition she received even in Washington, D. C. In a letter written by William G. McAdoo, Secretary of the Treas- ury, under President Woodrow Wilson, among other things he says: "I have always regretted that there was no permanent way provided for giving deserved recognition to those who took part in this most essential form of the war activity. You have every reason to be proud of this work and I take the greatest pleasure in giving this slight recognition to you . . ." This letter was signed by him in person. XIII AN AMERICAN HERZL In the latter part of June, 191 1, the Zionist Organization of America met in annual convention, in the city of Cincinnati. It had been an extremely hot day filled with much arduous discussion; yet two hours past midnight, I was still sitting in the lobby of the Sinton Hotel listening to the interesting stories, anecdotes and brilliant conversation of Jacob de Haas. In my experience with literary men I have never met one to equal him in the manner of narrating stories mostly of his own experiences, a performance which he fills with vividness, zest and gusto. In the midst of our conversation he suddenly turned to me in serious and confidential mien and said : "You know, fate destined me to be a potent factor in bringing Dr. Herzl before the Jews of the world; and now I believe that I am destined to bring a new American Herzl to the Jewish peo- ple." "And who might he be, this American Herzl?" I queried, betraying a deeper interest than is usually my habit when presented by de Haas with one of his startlingly fanciful statements, for I know him to be highly romantic and imaginative and therefore I am sometimes skeptical of his enthusiasm. (It is this very trait that enhances his charm as a writer and a public speaker, for his vivid imagination lends a tinge of color to his words and gives them a whimsical beauty). With all sincerity he answered that this new American Herzl was no other than Louis D. Brandeis. I had heard a great deal of Mr. Brandeis, especially his profound interest in 245 CHICAGO AND ITS JEWS liberal legislation in favor of the oppressed working classes. I was familiar with the part he played in the Illinois Eight Hour Labor Law for Women and Children; but this was the first time I heard that he was interested in Jewish problems. De Haas related how, as a newspaper man in Boston he chanced to meet Mr. Brandeis, their many conversations that followed, the deep interest the latter manifested in Jewish problems and lastly his susceptibility to the idea of Zionism. I confess now that I have done an injustice to Jacob de Haas in suspecting that he was carried away by his great enthusiasm. Some years later, after Louis D. Brandeis was appoint- ed Justice of the Supreme Court of the United States, he told a few of us in a conversation around a table in the Blue Fountain Room at the Hotel La Salle, in Chicago, the complete story of his meet- ing with de Haas and how step by step he was led to a conviction of the ideals of Zionism, and his story fully coincided with the one de Haas had told me several years before, at the Sinton Hotel. It was not however, until the early autumn of 1914, that Justice Brandeis came to the world's Jewry as a full-fledged Zionist. Tur- key had entered the great war and joined forces with the Central Powers. Palestine became isolated from the rest of the civilized world. Russia, Germany, Austria, Roumania, France, and Italy — all the countries where Jews lived in larger and smaller numbers — were plunged into the throes of a desperate struggle. Those who had hitherto contributed liberally to the rebuilding of Palestine were suddenly rendered helpless and unable to care for the home- land. American Jews quickly realized that the full responsibility rested on them. It is beyond human power to describe adequately the commo- tion among the Jews on the West side when they learned that war between the allies and the central powers of Europe was no longer a speculation. Emotions were high and conflicting not only between one group and another but often in individual souls. There was hatred for Russia, indifference for Germany, gratitude to Great Britain, kindly feelings towards France and Italy, and detestation and fear for Roumania. All these elements, though heretofore dor- mant in the Jewish soul were now given vent, and it became in- 246 AN AMERICAN HERZL creasingly difficult for them to decide where to lend their sympa- thies. To their credit be it said that if most of the Russian Jews were in sympathy with Germany at the outset of the war, it was not because of their love for Germany but because of their hatred for Russia and Roumania, where so much Jewish blood had been spilled. No sooner did the news arrive that Russia was mobilizing its forces and Germany was doing likewise than American Jews began to think of their own kindred. Most men and women who came from Russia became absorbed with concern for their own rela- tives, but it was the Zionists as a body who thought of the "K'lal Isroel" and while their efforts were directed towards all the Jews of the war-stricken area it was natural that those of Palestine were uppermost in their minds. A group of Zionists, organized under the name of "Bread for Palestine," made an appeal to their brethren in the various synagogues, on the Day of Atonement for help. This appeal in the Orthodox Synagogues of Chicago yielded the sum of fifteen thousand dollars, and this less than two months after the war began! Similar drives were made in other cities but there arose the problem of how to transmit the money to Palestine. Congressman A. J. Sabath made a strenuous effort to secure the service of the State Department in this behalf, but he failed in his attempt. The Standard Oil Company, which was in possession of vast interests in the East and Near East, came at last to the rescue. Through the efforts of Congressman Sabath it under- took to transmit all moneys to Palestine without expense to the senders. The difficulties first encountered in attempting to transmit the funds to Palestine repeated themselves when it reached its destina- tion. The problem was how to convert the checks or certificates back into money. This forced the leaders of the Chicago Zionists to try another plan, which again was followed by Jews from other cities. Instead of sending money with which to purchase food and other commodities they decided to send the articles them- selves. The following weeks presented daily scenes that will re- main forever in the minds of those who were privileged to witness 247 CHICAGO AND ITS JEWS them. Every Orthodox Synagogue in this city was converted into a warehouse, a sewing shop and what not. From early morning until late in the evening streams of men and women could be seen carrying all sorts of food and other necessities to these receiv- ing stations where leading men of the community gave their time and labor receiving and supervising the offerings. The organizers of the committee who conducted this campaign were Max Shulman, its Chairman, Rabbi A. Cardon, Jacob H. Cohen, Rabbi Ephraim Epstein, Rabbi Ezriel Epstein, Rabbi Saul Silber, William Farber, M. Ph. Ginzburg, Bernard Horwich, Harris Horwich, H. Levin, Samuel Philipson, Samuel Ginzburg, A. Antonow, A. S. Roe and H. L. Meites, its secretary. H. Levin, of Levin Brothers, a firm en- gaged in the paper business, allowed the committee the use of a large spacious warehouse to be utilized as the central station where the stock was packed and made ready for shipment. The com- mittee was touched and gratified to find that among the merchants who contributed to the cause were many non-Jews who came for- ward with large donations, in many instances, unsolicited. Judge Hugo Pam succeeded in obtaining from the Nickel Plate Rail- road an offer to place gratis at the command of the committee as many freight cars as would be needed to carry the articles to New York. Of still greater interest to the readers of a generation hence, will no doubt be the fact that the Vulcan, a United States Navy vessel was placed at the disposal of the Jewish committee by Mr. Josephus Daniels, Secretary of the Navy, as the Government's con- tribution. The relief cargo was placed in the hold of the ship and the Vulcan sailed across the Seas to Palestine. Immediately after the declaration of hostilities, a conference of all the leading Zionists in the United States was called in New York, The gathering was imposing, the best men and women in the movement came to participate and help to work out plans to prevent the loss of what had been acquired in Palestine. All came with one thought, in every mind was registered the same question: "Who will be our leader?" Who is equal to the task of coping with the situation? It was at that conference that Louis D. Brandeis emerged as the American Herzl. The "Zionist Pro- 248 AMERICAN JEWISH CONGRESS visional Committee" was organized, with Brandeis at its head and a new life began. Max Shulman, Nathan D. Kaplan and Judge Hugo Pam were among those who represented the Chicago Zionists at that historic conference. They returned filled with new inspiration, new zeal and new enthusiasm. The leadership of Brandeis gave a new im- petus to the movement; the former contributions of pennies were changed into dollars and dollars into hundreds. The latter part of November, 1914, Louis D. Brandeis came to Chicago in the interest of Zionism, but particularly to plead the cause of the starving Jewish inhabitants of Palestine. Dr. Hirsch invited him to occupy the pulpit of Sinai Temple during the fol- lowing Sunday morning services. The result of Brandeis' talk which was supplemented by a warm appeal of Di. Hirsch was that Julius Rosenwald subscribed a thousand dollars monthly, during the entire duration of the war and for one year after the war, and many other members of Sinai Temple pledged themselves likewise in smaller sums. XIV AMERICAN JEWISH CONGRESS In 1915 the World War was raging at its height and it seemed as if humanity were determined to annihilate itself. Christian civili- zation as if forgetful of the high ideals of human love it had preached for nineteen hundred years, now preached the doctrine of hatred. And the Jews too demonstrated their patriotism by bringing sacrificial offerings to the God of War on every frontier. In Chicago, only two ministers of the Gospel showed the courage of their conviction, blending their powerful voices with that of the famous Belgian writer, Romain Rolland, in a protest against war. They were Dr. Emil G. Hirsch and the Rev. Jenkin Lloyd Jones. But the hysterical voice of the unthinking mob drowned out their desperate appeals to reason. While almost all of humanity was intoxicated with the scent of human blood, there were still those few who dreamed of peace and 249 CHICAGO AND ITS JEWS among these dreamers was Louis D. Brandeis. He realized the extent of the sacrifice which the Jews of the world were laying on the altar of war. Possessed of vision he well knew that the orgy could not last forever, that sooner or later an international con- vention of peace would be called where every nation would make demands and claim its right. He reflected on the position of the Jews: who would represent them? Who would speak in their behalf? He realized that if any were to demand Jewish rights and speak in behalf of the Jews of the world it would have to be the Jews of America. But how were these to express themselves, di- vided as they were into innumerable conflicting groups having no contact one with the other: there were the American Jewish Com- mittee, the Jewish Fraternal organizations and the Zionists, each in itself subdivided into factions and fractions. Justice Brandeis conceived the idea of calling into being an American Jewish Con- gress. There would be an election which would give every Jew an opportunity to cast his ballot and vote for men of his own race and of his own liking to represent him. Incidentally the Jews of the United States would thereby present themselves to the world as an organized body democratic in character. In his wisdom, Justice Brandeis reached the conclusion that he must not show his own hand in this movement. He must leave it to others who were not avowed Zionists and yet not hostile to the cause of a Jewish homeland. With this thought in mind he instructed the Chicago Zionist leaders to find the proper man who could be trusted to head the Chicago and midwestern district. After due consideration the leaders decided to draft Jacob G. Grossberg for the work of organizing the Jews of Chicago and the mid- western States in preparation for the American Jewish Congress. Mr. Grossberg consented to act but soon found the task much harder than he anticipated. He turned all of his energy to the cause and called on every one of his friends to assist him in the great enterprise. His wife abandoned all of her other activities and dedicated herself to the work of the Congress. Morris K. Levinson was the first secretary of the newly founded organization but when the work became too cumbersome and demanded too 250 AMERICAN JEWISH CONGRESS much of his time he resigned and Leo H. Hoffman became his successor. The amount of labor assumed by Grossberg with his office be- came so enormous and bewildering that all who were familiar with the true conditions were amazed at his persistence. But Jacob G. Grossberg continued until the nucleus of an organization was finally formed. When Adolf Kraus in his official capacity as head of the B'nai B'rith was won over to the cause, it was the signal for all the other organizations to join. The greatest difficulties which Grossberg encountered were factional strife and the eternal quest for personal honors. The Zionist group as such was indif- ferent as to the distribution of honors (not that individual members were entirely disinterested). Its main object was to bring about the organization of all American Jews but at the same time to see that the result was tinged with a Zionist hue. Grossberg finally succeeded in arranging a pre-Congress con- vention of Chicago and Midwestern delegates. This was held at the Hotel Sherman, Sunday, January 23, 1916. In the history of Chicago Jewry there are few instances of a spiritual rejoicing to compare with this particular event. There was a feeling among all race-conscious Jews that something of great importance was taking place in the historic life of the Jewish people. This con- vention in Chicago was the first of its kind in the United States, but was soon followed by similar affairs in all other large com- munities. Those who remember the events that preceded the Congress of Philadelphia, and particularly all those who were interested in the progress of the Congress at that time, have felt that a great wrong was committed against Mr. Grossberg in not permitting him to go to the Philadelphia gathering as chairman of the Chicago and Midwestern delegation, and by electing Adolf Kraus in his place. The Zionists, as the body most active in the affairs of the Con- gress is responsible for this evidence of ingratitude. As one who actively participated in all the political maneuvering within the Zionist group, I am in no position to deny the charge, but can only offer the justification that where so great a principle was 251 CHICAGO AND ITS JEWS involved individuals were counted for nought. As already indicated the Nationalists were eager to give to the congress a Zionist com- plexion. The Chicago Zionists could not afford to send a delega- tion to Philadelphia under the leadership of an anti-Zionist chair- man. It was said that on repeated occasions Mr. Grossberg had given expression to anti-Zionistic utterances (which has since then been strenuously denied by Mr. Grossberg) and so there was nothing else to do for those who held Zionism dear to their hearts, but to eliminate him. Adolf Kraus, on the other hand, while not a confessed Zionist was known to be not altogether unfriendly to the cause. Placing him against Grossberg in the race for chairman meant the united support of the fraternal organizations and this together with the combined support of the different shades of Zionists assured his election. Colonel Edwin Romberg was elected treasurer and I was named chairman of the election board. The election of members to the congress, with its bright and dark sides would make interesting reading but has to be left for another time and another place. XV NEW TEACHERS IN ISRAEL In the spring of 1923, news became current that the congregation of Sinai Temple had chosen a successor to the lamented Dr. Hirsch and the new Rabbi was scheduled to preach his inaugural sermon on the eve of Rosh Hashonah. The news aroused a wave of interest not only in Jewish circles but among the Gentiles as well. In the forty-two years during which Dr. Hirsch occupied Sinai's pulpit the temple had achieved an importance which manifested itself in the hetrogeneity of its attendance. For Dr. Emil G. Hirsch in these many years had fulfilled by the strength of his personality and the greatness of his wisdom the words of the prophet which are inscribed above the portals of Sinai Temple: "My house shall be called a house of worship for all the nations." People of many religions and creeds had passed through its doors to hear the dis- 252 NEW TEACHERS IN ISRAEL course of the Rabbi whose fame had spread forth over two con- tinents. No wonder then, that the entire thinking world as well as the Jews of Chicago were keenly interested in the selection of Dr. Louis L. Mann, then Rabbi in New Haven, Connecticut, to fill the void left by Dr. Hirsch's demise. Some even expressed anxiety on the newcomer's behalf for the utter impossibility of the task he had undertaken. And Rabbi Mann, on assuming his duties at Sinai was not un- mindful of his great responsibility, or of the high standard set by the congregation to which he was now to minister. Thus he said in his inaugural sermon, on Rosh Hashonah eve: "When the call came to me to carry on the work of Emil G. Hirsch, master- mind and genius, great and untiring worker in the vineyard of the Lord, champion of social justice and prophet of righteousness, I was overawed and I humbly repeated the words of Jeremiah the prophet: 'Oh Lord, God! behold I cannot speak, for I am still a child.' And like Jeremiah also, I heard the divine within me answer: 'Say not I am a child, for thou shalt go to all that I shall send thee and whatsoever I shall command thee thou shalt speak; be not afraid, for I am with thee to deliver thee.' " On the eve of Rosh Hashonah 1923, Sinai Temple was crowded to capacity. Many had come to worship on the first evening of the high holidays, but many of the great throng went thither out of curiosity to see and hear the new Rabbi. Since that day great throngs have come to Sinai Temple week after week. Where for many years I had beheld the gray hair and weathered face of Dr. Hirsch, I now saw a tall, erect young physique unfold itself and walk to the lectern. When the man began to speak, I noticed that his voice too, was different from that of his predecessor. This was a voice ringing with the enthusiasm of youth, still hope- ful — still confident of realizing its ideals. But the substance of his sermon was strangely similar to that of him who for forty-two years had thundered forth demands for social justice as against inequity. Rabbi Mann said : "This Temple will be intensely Jewish, broadly universal, deeply spiritual and especially modern. The 253 CHICAGO AND ITS JEWS principles of our religion which stood the test of time and have been sanctioned by experience will always, in every sermon, be ap- plied to modern conditions and pressing problems . . ." These were familiar words to the ears of those who on many previous occasions had come to these precincts. He continued: "When children, some three thousand years after Moloch-worship are still sacrificed, physically dwarfed, mentally blighted, morally exposed and spirit- ually handicapped, as are one million five hundred thousand an- nually in America today, in the twentieth century because of child labor, then the Synagogue, this Synagogue, will not, ay, dare not remain silent . . . Whenever and wherever a moral issue is involved, whether it be in politics, in the home, in the state, in country, in immigration, in business, in industry, in religion or social conditions in general, the Rabbi and the layman, the pulpit and the pew must not only speak,, but act, and without regard as to whom it helps or hurts . . ." A beautiful program for a modern Rabbi in Israel! Eight years have passed and it has been truly said: "No pulpit in America is more successful than Sinai in making religion part and parcel of life. Nothing human is foreign to the teachings of Sinai. All hu- man problems are ultimately religious and are discussed with scholarship and courage." It is quite evident that Dr. Mann has been following and carry- ing out honestly and faithfully the principles which he set up in his original program. No public speaker in this city has attacked more forcefully and vehemently the corruption in municipal politics than did Dr. Mann. When he was threatened that his home would be bombed if he did not desist, his reply was: "It is not when you die but how you die!" With the weapons of sound scholarship, deep earnestness, a strong and pleasing personality Dr. Mann has with utter fearlessness held aloft the traditions of Sinai and made a distinct place for himself. It is said: "With his coming, a new enthusiasm for Judaism was awakened in Chicago." Dr. Louis L. Mann was born in Louisville, Ky., January 25, 1890, the son of Mr. and Mrs. David Mann. He attended school in his native city, until he entered Johns Hopkins University at Baltimore, 254 NEW TEACHERS IN ISRAEL Md. Later he attended the University of Cincinnati, the Hebrew Union College and Yale where he received his Doctor's degree. He holds five degrees from prominent American Universities. For several years Dr. Mann lectured on Comparative Ethics at Yale and is now professor of Oriental Languages at the University of Chicago. He is identified with many progressive, philosophic and social science organizations and educational institutions. Dr. Mann is vice-Chancellor of the Jewish Chautauqua of Amer- ica and for years has served as Chairman of the religious education committee of the Central Conference of American Rabbis and as Chairman of the Board of Governors of the Hebrew Union Col- lege. He has been actively interested in the Religious Education Association of America, and is now Chairman of the Advisory Committee which directs the policies of that organization. He is National Director of the Hillel Foundation, J 37> 281, 288. Becker, James H., 30, 287-288. Berger, Harvey, 317. Berger, M., 162. Berkman, Harry, 170, 235. Berlin, Rabbi Mayer, 224. Berkson, Jacob,, 103-104, 161. Berkson, Joseph M., 9, 161. Berkson, Maurice, 86. Berlin, Louis, 36. Berman, Ben D., 119. Bernstein, Abraham A., 15, 227. Bernstein, H. H., 227. Berkovitz, Mrs. Sarah, 323. Bernstein, Fred, 309. 411 CHICAGO AND ITS JEWS Bernstein, Gottfried B., 87. Bernstein, Fred, 307. Birnbaum, Rabbi, 272. Bisno, Abraham, 14-60. Blount, Dr. Emma, 49. Blume, Israel, 353. Blume, Jerome, 406. Blum, August, 22. Blumenfeld, Max, 314. Blumenthal, Baruch, 15, 75. Blaustein, Dr. David, 166, 184, 234, 291. Berkman, Mrs. Harry, 233-234. Bleichman, Clara, 339. Bolotin, H., 161. Bomash, Louis, 266. Bonfield, Capt. John, 10. Bodenheimer, Maxwell, 365. Bovshover, 350. Buchhalter, Isador L., 383. Bucharoff, Simon, 383. Brown, Bernard J., 92-93. Brown, Mrs. Bernard J., 92. Bogdansky, 342-343. Braun, Benjamin, 87. Brown, David A., 172. Blech, Dr. Gustav, 99-100. Block, Albert, 406. Brandeis, Justice L. D., 245-246, 248- 249-250, 302-303. Bloch, Charles, 359, 363. Breckenridge, Miss, 205. Block, Eman J, 141. Budzinsky, Rabbi M., 160. Braude, Adolph, 53, 119. Braude, Paul, 98. Bendex, Max, 381. Brown, Isidor, 312. Braude, Rabbi Abraham S., 6. Bogan, Boris D., 82. Broislow, Louis, 266. Brenner, Nathan T., 315. Bloch, Charles S., 22. Benjamin, Rabbi Samuel, 272. Block, Charles E., 22. Bayarsky, Peter, 1 82-1 83-1 84-1 85-1 86. Breakstone, Dr. Benjamin H., 188, 2 13-2 14-21 5-21 6-217, 237, 334. Breakstone, Esther, 215. Bregstone, Mrs. Philip P., 243-244. Bregstone, Gertrude M., 98. Bregstone, Selig, 215. Bregstone, Mrs. Selig, 215. Bregstone, Miss Sarah R., 98. Burr, Maurice, 104. Burnetti, Sebastian, 388. Brode, Leah, 348. Brested, Prof. James, 50. Bulliet, C. J., 37. Bensholem, 353. Bernson, Fred, 74. Cahan, Ab, 60-61. Cahn, Ab, 257. Callner, Milton H., 269. Carry, Edward F., 295. Cohn, Dr. Hyman, 366. Cohn, Lester, 366. Cohen, Archie H., 310. Cohn, Mrs. Ezra, 105. Cohen, Jacob H., 248. Cohen, Rabbi Aaron, 146. Cohen, Jacob, 119. Cohen, R. L., 119. Cohen, Wolf, 119. Cohn, William, 103. Cohen, Jacob, 9, 103, 119, 161. Cohen, Harris, 161. Cermak, Anton J., 320, 323. Cohen, Samuel, 161. Cohen, I., 161. Copeland, Joseph, 50. Cowen, Israel, 20, 22, 32, 86, 104, 108. Chapman, Manuel, 371-372. Cohn, Harris, 102-103-104. Clastoner, Sam, 406. Cohen, Benjamin E., 311. Donnelly, Thomas E., 295. Daiches, Bell T., 16. Daniels, Josephus, 248. 412 INDEX Daskel, Rabbi Benjamin, 149. David, Judge, Joseph B., 304-305. Davidson, Major, 99-100. Davis, James, 189, 228. Davis, Mrs. Samuel Davis, 104. Davis, Mrs. Benjamin, 104, 232. Davis, Pesach, 103, 228. Davis, Abel, 113-114, 228-229-230. Davis, Dr. Haim I., 86, 230, 231. Dawes, Rufus C, 295. Dushkin, Dr. Alex, 148, 297-298-299. Deinard, Dr. Sam N., 144. Dreyfus, Mrs. Maurice, 141. Dryfus, Capt. Alfred, 87-88. Drury, John, 37. Doctoroff, John, 407. Decker, Alfred, 293. Deneen, Charles S., 318. Dimov, Ossip, 357-358. Daniels, Isaac, 150. Darrow, Clarence S., 50, 80, 226. De Haas Jacob, 231, 245-246, 303. Dubow, J., 258. Dolnick, Dr. Max, 223. Deutsch, Samuel, 141. De Lee, Jos. B., 200. De Lee, Sol T., 22. De Witte, Count, 79. Degan, Mrs. Louis, 120. Deutelbaum, Leopold, 141-142, 275. Despres, Samuel, 316. Deitsch, Mattes, 352. Dever, Mayor, William, 316. Eller, Morris, 53, 314-317. Eliassof, Dr. Herman, 22, 73, 256. Edelstein, H., 185. Edelman, Judge Leon, 307-308. Einhorn, Rabbi, 7. Engel, George, 11-12. Eliel, Levie, 22. Eckstein, Louis, 375-376-377. Edelstadt, David, 350. Emerich, Frank, 365. Emerich, Martin, 312-313. Emerich, Mrs., 41. Edelstein, Jacob S., 314. Elman, Misha, 392. Epstein, B. F., 311-313- Epstein, Rabbi Azriel, 147, 158-160. Epstein, Rabbi Ephraim, 224, 248, 263. Epstein, Joseph, 53. Ettelson, Samuel A., 314-315-316. Engelhart, Benj., 192. Epstein, Jacob W., 314. Epstein, Louis I., 315. Epstein, Max, 198-200, 397-398-399. Epstein, Mrs. Max, 198-200, 399. Elson, Nathan, 93. Errant, Joseph, 315. Fisher, Judge Harry M., 215, 236- 237> 3 00 > 3°9- Feinberg, Judge Michael, 306. Fishkin, Dr. E. A., 120. Fielden, Samuel, n. Fishkin, H., 161. Fischer, Adolph, 11-12. Feldman, Abraham,' 49. Fischer, Rabbi, 219. Fels, Harry, 49. Farber, Wm., 224, 248. Foreman, Milton J., 22, 315. Feder, L., 161. Fifer, Gov., 12. Farroll, Barnett, 104. Forman, Oscar G., 22. Fischel, Albert, 22. Fleischman, Richard J., 141. Farwell, John V., 295. Fels, Dr. Leo, 49. Foreman, Edwin G., 280. Ferstadt, Louis, 406. Frank, Jacob, 316. Friend, Judge Hugo M., 306. FreehofT, Dr. Solomon B., 176, 258. Fichman, Jacob, 349. Friedman, I. K., 120, 287, 364-365. Frankel, Dr. A., 190. Freund, Adolph, 86. Fisher, Walter L., 227. 413 CHICAGO AND ITS JEWS Ferber, Edna, 365. Farber, Rabbi H., 144. Frankel, Hiram D., 87. Folz, Samuel, 86. Friedman, Jacob, 91, 219. Friedlander, Dr. Israel, 191-192. Fox, Dr. G. George, 273. Frank, Mrs. Louis, 41. Frankel, Dr. H. C, 161. Frank, Mortimer, 316. Fish, Mr. Joseph (Corsant) 127, Freeman, B. H., 142, 276. Freeman, Mrs. B. H., 142. Felstenthal, Dr. Bernard, 7, 22, 34-35> 55> 58, 73> 86, 90, 105, 139, 199, 2 5 6 - Felsenthal, Miss Julia, 41, 139. Frank, Jacob M., 22. Friedlander, L. M., 22. Franklin, Miss Perl, 233-234-235. Franklin, Miss Lillian, 233-234. Frankenstein, Alfred, 368. Freedlander, A. A., 361. Finkelstein, 161. Frank, Henry L., 20. Gallman, C. L., 141. Ganz, E., 161. Gatzert, August, 22. Geller, Todros, 348, 353, 401. Gerber, Hattie, 32. Gesas, Michael, 151. Gessler, Samuel, 316. Gimbel, Mrs. Jacob W., 141. Ginsberg, Baron, 190. Ginsberg, Bernard, 86. Ginsberg, Charles, 98, 119. Ginsberg, Mrs. Dorothy, 316. Ginsberg, Max, 119. Ginsberg, Louis, 98. Ginsberg, Samuel, 98, 119, 151. Ginsburg, Dr. Joshuah, 103. Ginsburg, Mrs. Joshuah, 105. Ginsburg, M. Ph., 15, 181, 183, 248, 266, 322, 33 I -332-333-334- Ginsburg, Samuel, 248, 331. 24: 33- [20, >> Ginsburg, Chaye Etta, 331. Glickman, Elias, 356. Godowsky, Leopold, 381. Goldberg, Abe, 223. Goldberg, Hyman, 30, 32, 50. Goldberg, D., 161. Goldberg, Isaac, 86. Golden, Charles, 119. Golden, Samuel, 321. Goldman, Dr. Solomon, 260-261. Goldman, Mrs. S., 105. Goldschlager, Miss Belle, 406. Goldstein, J., 119. Goldstein, W., 161. Goodman, Max I., 103. Goldzier, Julius, 312, 315. Goodspeed, Dr. Thomas W., 198. Gordon, Benjamin, 357. Gordon, Jacques, 384. Gordon, Jehudah L., 73. Gorelick, 352. Gottheil, Dr. Gustav, 90. Gottschalk, L. Gaston, 381. Gradova, Gitta, 384. Graff, Sol. K., 265. Greenebaum, Benjamin F., 314. Greenebaum, Gus M., 86. Greenebaum, Henry, 314. Greenebaum, Henry, 22, 59, 86. Greenebaum, Henry G., 316. Greenebaum, James E., 141. Greenebaum, Moses E., 212, 28. Greenberg, Rabbi J., 265-266. Greenblau, Solomon, 339. Guttiman, Gerson, 266. Gresham, Mrs. M., 141. Gresham, Miss Lillian, 385. Grissheimer, Fred, 385. Grossberg, Jacob G., 19, 31-32, 51, 250-251-252. Grossberg, Nathan T., 14-15. Grossfield, Harry, 105. Grossman, Herman, 22. Grossman, Leonard J., 315. Haffenberg, A., 161. Haimowich, Mad., 355. 414 INDEX Halper, Albert, 366. Halper, H., 224. Halperin, Dr. George, 187, 386. Halperin, Dr. Robert L., 98, 1 19-120. Halperin, Mrs. Robert L., 120. Hamburger, Mrs. Alfred L., 368. Hamburger, E. C, 22, 86. Hamburger, Mrs. E. C, 141. Hamil, Charles H., 284. Harris, A. J., 105, 314-315. Harris, Capt. I., 99-100. Harris, Esther, 50-51, 384. Harper, Dr. William R., 50. Hart, Marx, 202. Hartman, Joseph S., 26, 26. Hausman, Maurice M., 86. Hecht, Ben, 365. Hecht, M., 141. Hecker, Col. Frederick, 83. Heller, Ernstine, 50. Heller, Judge Samuel, 307. Heller, Selig, 348, 35I-35 2 - Heifetz, Yasha, 392. Herman, Henry, 86. Henrotin, Mrs. Charles, 40-41-42, 44. Henry, Alice, 120. Herzfleld, Louis, 98. Herz, John, 200. Herzl, Dr. Theodor, 87-88-89, 95-96, 178, 221, 232, 245, 260. Hess, Mrs. Charles, 41. Hess, Sylvan E., 86. Hillman, Mrs. Ed., 200. Hillman, Sidney, 62, 207-208-210. Hindsell, B., 161. Hirsch, Dr. Emil G., 6-7, 20, 22, 25-26, 28-29-30, 55, 57-58, 79, 97, 119-120, 137-138, 171, 178-179, 184, 189, 192, 199, 212, 218-219- 220, 241, 252, 316, 331, 358-359- 360. Hirsch, M. M., 77, 87. Hirsch, Sol, 22. Hirschbein, Perez, 357-358. Hirschberg, Rabbi Abraham, 175, 361. Hirschfield, Pessie, 353. Hircheimer, Louis D., 314. Hoefeld, Albert, 141. Hoffman, Samuel A., 318. Horner, Judge Henry, 305, 408. Horner, Isaac, 315. Hornstein, Leon, 186, 316. Horwich, Bernard, 55, 88-89-90, 97, 116, 137-138, 185, 189, 237-238, Horwich, Harris, 55-56-57, 64-65, 74- 75, 88-89-90, 117, 137, 185, 248, 266, 296. Horwin, Harry, 93. Horwin, Isador, 92. Horwin, Mrs. Isador, 92. Horwitz, Rabbi Abraham, 272. Horwich, Tillie, 93. Horwitz, Samuel C, 311. Hurwich, Prof. Isaac, 47, 49-50. Howard, Earl Dean, 209-210. Indritz, Morris, 34b. Isaacs, Judge Martin, 306. Isaacson, Louis, 161. Israelstam, Harry, 119. Jackson, Philip, 315. Jackson, Louis, 22. Jacobs, Minnie Berlin, 66, 68-69. Jacobs, William, 406. Jacobson, Elias Simon, 381. Jacobson, J. Z., 347-348, 369-370. Jaffe, Julius, 53. Jaffe, Louis, 54. Janowitz, M., 185. Jastrow, Prof, 231. Jerusalimsy, Bertha, 98, 120. Jarusaolimsky, Amalia, 98. Jones, Rev. Jenkin Lloyd, 50, 57, 205, 242, 249. Jones, Sigmund, 314. Jonesi, William A., 53. Joseph, Moe, 188. 415 CHICAGO AND ITS JEWS Kadison, Dr. A. P., 14-15, 37, 74, , I55 ' Kadushin, Rabbi Max, 271. Kahn, Julius, 87. Kallis, David, 314. Kallis, Mrs. Kal, 105. Kanter, Jacob, 103, 161. Kanter, M., 192. Kanter, Rose, 50. Kaplan, Abe, 223. Kaplan, Bessie Birdie, 386-387. Kaplan, Nathan D., 104, 117-118- 1 19-120, 123-124, 146-147, 152, 168, 249, 291, 301. Kardon, Rabbi A. I., 248, 263, 265. Kargau, Dr. Emanuel, 387. Kargau, Mrs. Emanuel, 387. Kargau, Olga, 386-387-388-389. Karasick, Mrs. Harry, 93. Katz, Alexander Raymond, 406. KatzofT, Jacob, 98. KatzofI, Julius, 98. Kaye, Dr. Maurice J., 92. Kaye, Mrs. Maurice J., 93. Kellner, Charles, 406. Kessler, David, 355. Kipnis, Alexander, 384. Kiss, M., 8. Klapper, Dr. Zan, 93. Klein, Samuel, 86. Kline, Sol, 280-281. Knopf nagel, Dr., 14, 19. Koch, Col., 100. Koenigsberg, David, 161. Kohn, H. H., 314. Kohler, Rabbi Kaufman, 27. Kohn, Dr. Adolph, 316. Komaiko, S. B., 104, 154-155-156, 348. Komaiko, Mrs. S. B., 155. Komissarsky, Rabbi Joseph, 6. Korb, Rabbi Chayim, 265. Korshak, Max M., 188, 215, 309, 316. Kozminsky, Charles, 86. Kraus, Adolf, 20, 76-77-78-79-80-81- 82, 86, 250, 252, 300, 315. Kraus, Albert, 289. Kraus, Dr. Harry A., 87, 288-289. Krup, Nehami, 366. Kuppenheimer, Louis D., 200. Kuppin, Rabbi Louis, 390-391. Kurz, Adolph, 141. Lackritz, Paul N., 104. Lait, Jack, 365. Lamont, Robert P., 295. Lang, Bertha Loeb, 368. Lange, Bernhard A., 86. Lappin, Robert C, 87. Lasdon, Mrs., 161. Lasker, A. D., 280, 313. Lasker, Isidor, 104. Lavin, William, 266. Lawrence, Morris, 112. Lazar, Ben Zion, 64-65, 266. Lebeson, Anita Libman, 372-373-374. Leibowich, Hyman, 15. Lederer, Charles, 314. Lefkowitz, Louis, 94. Lehman, Alexander, 390. Leipunsky, Joseph, 15. Leon, Samuel J., 87. Leopold, Mrs. Max, 41. Lesser, Rabbi A. G., 6, 158, 161, 270. Lesser, Mrs. Lee J., 239. Lesser, Meyer, 49. Loevenger, Isaac, 15. Levenson, A., 74. Levenson, Mrs. A., 232. Levenson, Leah, 147. Levenson, Morris K., 250. Leventhal, Rabbi, 90. Levi, Dr. Gerson B., 34, 177-178-179- 180, 360. Levi, Israel, 177. Levi, Hirsch, 177. Levi, Mrs. Gerson B., 177-178-179. Levi, Leo N., 77, 82, 85. Levin, Abe, 161. Levin, Anna, 232. Levin, Edna, 368. Levin, H., 248. Levin, Rabbi Morris, 291. 416 INDEX Levin, Samuel, 23, 62, 208, 211, 266. Levin, Schmarya, 78, 162. Levine Isaac, 50, 385. Levine, Isaac Don, 365. Levinson, Dr. A., 366-367. Levinson, Rabbi Jacob, 224. Levitan, Max, 314. Levitan, Mollie, 232. Levitan, Solomon, 87. Levy, Dr. Abraham R., 7, 22-23-24, 37, 55, 58, 1 19-120. Levy, Beatrice S., 404. Levy, Dr. Felix A., 271-272. Levy, Robert, 311, 313. Levy, Harold L., 311, 318. Levy, Heniot, 384. Levy, Jacob, 94, 158-159- 160- 161. Levy, Dr. Kate, 48-49, 104, 240. Lewis, J., 22. Lewis, Roman G., 334. Lewisohn, Adolph, 79. Lieberman, Abraham, 9. Liebling, Emil, 380. Liebling, Abe, 338. Liebling, J., 337. Liebsohn, Jennie, 98. Liebsohn, Anna, 98. Lichtig, Edward, 87. Lichstein, Mr. A. J., 200. Liessin, 350. Lindheimer, Jacob, 315. Linenthal, J., 185. Ling, Louis, 11-12. Liph, Sampson, 24. Lippman, Dr. William, 93. Lipton, Lawrence, 366. Lipschulch, Dr. George U., 314. Lipschulch, Mrs. R., 161. Lipsky, Harry A., 50, 121, 139, 153, 171, 189, 191, 314-315-316, 334. Lipzin, Madam, 355. Littman, Adolph, 335. Livingston, Charles, 22. Livingston, Sigmund, 86. Loeffler, William, 107, 314-315. Loevenger, Gustavus, 87. Loeb, Mrs. Albert H., 239. Loeb, Miss Bertha, 41, 120. Loeb, Jacob M., 169-170-171-172-173- 174, 192. Loeb, Johannah, 70-71, 120, 169-170. Loeb, Moritz, 169. Loeb, Hamilton M., 290. Loeb, Max, 316. Loeb, Sidney, 22. Loeb, Sidney, 400. Loebner, James B., 334, 33 6 '337'33 8 - Lorber, Dr. Z., 342. Low, Minnie F., 66, 68-69, 73, 242. Lowenhaupt, Jessie, 48. Lowenheim, Rabbi A. A., 141. Lowenthal, Berthold, 22, 199. Lowenthal, Sol L., 314. Luster, Judge Max, 307. Lurya, Isaac, 188. Lurya, Michael, 30-31. Lubin, Leo, 406. Lubliner, Sigmund, 86. Lyons, Mable, 385. Lyon, Sidney, 314. Magnes, Dr. J. L., 281, 364. Mack, Judge Julian W., 22, 48-49, 106, in, 127-128-129-130-131, 138, 184, 188, 192, 280, 300, 308, 313, 315, 368. Markus, Dr. Isral, 223. McClintock, Prof., 5. Mandel, Mrs. Leon, 200. Mandel Bros., 20. Mandel, Emanuel, 20. Mandel, Leon, 20. Mandel, Simon, 20. Mangazarian, M. M., 56. Manheimer, Rabbi Eugene, 87. Manheimer, Ira, 314. Mann, Louis L., 191-192, 252, 254- 255-256, 258. March, Miss Jennie, 92. Margolin, Dr. A. M., 338-339. Margolis, Abraham, 104. Margolis, Rabbi, 146. 417 CHICAGO AND ITS JEWS Marmor, Kalmon, 334-335, 34 -34 r - Marks, Adolph, 314. Markham, Charles H., 295. Marshall, Louis, 195. Mason, Morris, 357. Marrock, George, 161. Mayer, Ben S., 87. Mayer, Herbert, 313. Mayer, Hy., 369. Mayer, Julius H., 86. Mayer, Levy, 300, 314. Mayer, Mrs. Levy, 212. Mayer, Sy, 315. Mead, Prof., 205. Mehlman, S. I., 74. Meislish, Jacob, 93. Meites, Hyman L., 98, 119, 151, 232, 244, 248, 361. Meites, Eliezer, 15, 361-362. Melamed, S. M., 334-335-336, 338. Mendel, Rosalie, 367-368. Mendelsohn, Rabbi S. Felix, 273, 361. Meriam, Charles, 206. Merenske, J., 313. Messing, Rabbi A. J., 55. Meyer, Julius H., 141. Miller, I., 151. Miller, Oscar Von, 296. Minchen, Nina M., 392. Miner, Julius, 311. Mischakoff, Mischa, 384. Mitchell, Charles M., 314. Meyer, Rose, 368. Meyerowitz, Dr. M., 158, 160. Meyerson, Mrs. Harry J., 278. Molner, Herman, 105. Moment, Mrs. H., 232. Monsky, Henry, 87. Montefiore, Moses, 10. Moos, Bernard, 316. Morais, Rabbi Sabato, 177. Morgenthau, Henry, 106. Morris, Henry, 119. Morris, Louis, 119. Morris, Nelson, 313. Moses, Adolph, 86, 316. Moses, Rabbi I. S., 6, 55, 58. Moulton, Prof., 50. Muhlinan, Adolph, 382-383. Muskin, Rabbi Eliezer R., 149, 224, 263. Nahin, Dr., 14. Nahutin, Alexander, 392. Nast, Mrs. Samuel, 141. Natalson, M., 334. Nathan, Adolph, 40. Nathan, Bessie, 158, 161. Nathan, Marks, 9, 157, 160. Nathanson, William, 345, 347. Natkin, Mrs. Isidor, 98, 120, 167- 168, 232, 234. Neebe, Oscar, 11. Nelson, Abraham, 321. Newberger, Rose L., 120, 141. Newberger, S. E., 103. Newberger, Wm. S., 312. Newman, Emanuel, 359, 363. Newman, Rabbi, 38. Newman, Mair, 22. Nichols, 204. Nierman, Ben, 385. Noah, M. E., 324. Norden, Rabbi Aaron, 22, 58, 66, 314. Norden, Miss Jennie, 72. Nordau, Max, 89. Nussbaum, Miss Flora, 41. Obregon, Gen., 325-326-327-328. Olitzka, Madam Rosa, 384. Oppenheimer, Mrs. H. D., 141. Oreckovsky, Charles D., 87. Oshinsky, Rabbi, 90. Ostrowsky, Sam, 399-400. Ostrowsky, Mrs. Sam, 278. Palmer, Samuel, 321-322-323. Paly, Ben, 392. Pam, Judge Hugo, 84, 248-249, 301- 302-303-304, 357. 418 INDEX Pam, Alexander, 301. Pam, Cecelia, 301. Pam, Max, 301, 304. Papina, A. J., 338. Patl, Mrs. Sarah, 278, 357. Pavlaska, Irene, 389. Pedott, Dr. Jas., 218, 220, 291, 369. Perez, J. L., 349. Perlman, Charles, 93. Perlstein, Miss Jennie, 231. Perlstein, M., 158, 160-161, 266. Pfaeltzer, David M., 316. Phillipson, C, 119. Philipson, Jas., 103-104, 158, 356. Philipson, Samuel, 189, 248, 282-283, 293. Piez, Chas., 295. Pincus, Samuel E., 314, 316. Pine, Max, 191. Piner, George S., 104. Pinsker, Dr. Leo., 56, 88. Pinsky, David, 357-358. Pirosh, Mrs. B., 72. Piser, Thomas, 278. Piatt, B., 98, 119. Plotke, Nathan M., 315. Plotke, Isador, 314. Polacco, George, 384. Pollacheck, Victor, 120, 165. Pollack, A. L., 406. Pollack, P. D., 104, 119. Pollack, Robert, 366. Pollack, Sidney, 308-309. PolokofT, Sam, 92. Porges, Mrs. Leo, 72. Poncher, M., 161. Prenowitz, J. S., 351. Prindeville, Ed., 139. Pritzker, Harry, 318. Pritzker, Nicholas, 94, 158, 160-161. Privian, J., 161. Priviansky, Jacob, 158. Pruzin, Miriam, 385-386. Purvin, Mrs. Moses L., 239, 242-243. RabinorL Max, 93. Radzinsky, Isaac A., 141-142. Raisin, Abraham, 350. Rappeport, Dr. Julius, 316. Rappeport, M., 93. Rappeport, M. B., 74. Read, Bertha, 234. Regensberg, Rob. H. D., 265. Reichman, R., 86. Reinberg, Peter, 322. Reingold, Isaac, 352. Reingold, Isaac, 335. Reinhart, Dr. Morris, 334. Reis, Mrs. Ignace J., 70-71. Reis, Mrs. Ignace J., 278. Reitman, Leo, 87. Reiwich, Herman, 30, 32, 120. Reiwich, Herman, 364. Reiwich, Herman, 104. Ricart, Mrs., 206. Ridkin, H., 74. RindiskofT, Louis, 86. Rissman, Paul, 323. Rissman, Samuel, 357. Ritman, Hyman B., 318. Ritman, Louis, 406. Ritter, John, 314. Robin, Mrs. I. J., 72. Robins, Mrs. Raymond, 205. Robinawich, Louis, 15. Roderick, Solomon P., 314. Roe, A. S., 15, 147, 161, 189. Roisa, Rosa, 39 2 -393"394"395- Romberg, Mrs. Edwin, 383. Romberg, Mrs. Edwin, 120, 164-165- 166. Romberg, Col. Edwin, 251. Roscoe, Miss Ida, 98. Rose, Ivy, 406. Rose, M., 206. Rosenbaum, Miss Etta, 41. Rosenberg, David, 74. Rosenberg, Michael, 314. Rosenberg, Michael, 316-317. Rosenberg, Moe, 317. Rosenberger, Jesse C, 199. Rosenblatt, S. J., 188, 190, 215, 236- 2 37' 2 3 8 > 3°9> 3 l6 - 419 CHICAGO AND ITS ]EWS Rosenfeld, Maurice, 381-382. Rosenfeld, Morris, 350. Rosenfeld, Simon, 86. Rosenthal, James, 27, 285, 316. Rosenthal, Julius, 20, 22, 26-27-28. 283-284, 294-295-296. Rosenthal, Lessing, 48-49, 202. Rosenthal, Moritz, 318, 284, 284. Rosenthal, Moritz, 48. Rosenwald, Julius, 22, 121-122-123 1 24- 1 25- 1 26- 1 27, 131, 162-163, I 7° 172, 190, 195, 197, 200-201-202 249, 286, 291, 293. Rosenwald, Mrs. Julius, 162-163, 239 Rosenwald, Adele Levy, 164. Rosenwald, Edith Stern, 164. Rosenwald, Marian Stern, 164. Rosenwald, Lessing J., 164. Rosenwald, William, 164. Rosenzweig, Dr. G. K., 98, 150-151 Roth, Cecil, 283. Rothenberg, /Paul, 324-325-326-327 329. Rothschild, A. M., 40. Rothschild, Isaac S., 314. Rothschild, Jas., 160-161. Rothschild, Mrs. M. C, 293. Rothschild, Melville N., 141. Rubin, J. C, 266. Rubinstein, B., 161. Rubinstein, H., 223. Rubinstein, H. B., 161. Rubinstein, Rabbi H., 262. Rubinstein, Samuel, 357. Rudens, S. P., 366. Rudovitz, Christian, 224-225-226-227 Rubovits, Ed., 58. Rubovits, Toby, 58-59. Ryerson, Joseph T., 295. Sabath, Adolph J., 313. Sabath, Adolph J., 107, 111-112-113 114, 183, 247. Sabath, Gus., 112. Sabath, Jacob, 112. Sabath, Joseph, in, 114. Sabath, Morris, 112. Sabbath, Joseph J., 30. Saches, Miss Fay, 104. Sachs, Hannah, 164. Sayer, Mrs. Leon D., 235. Sahud, Wm., 369. Saltiel, Wm., 316. Salzenstein, Albert, 86. Sametini, Leon, 192. Samkovitz, L., 214. Samkovitz, 188. Samuels, Ben, 87. Samuels, Benjamin J., 86. Sand, Samuel, 342. Savit, Mrs. Julius, 274. Savit, Julius, 222. Schaefer, Simon, 314. SchafTner, Charles, 22, 26, 29, 119, 175-176. SchafTner, Charles, 29. SchafTner, Mrs. Jas., 201. SchafTner, Jas., 208-209-210. Scharkansky, N., 350. Schatz, Prof. Boris, 118, 120. Schechter, Dr., 144. Scheineman, Abe, 385. Scheiner, Frank, 319-320. SchifT, B. J., 158, 189. SchifT, Benjamin J., 281-282. SchifT, Benjamin J., 293. SchifT, Jacob, 406. SchifT, Jacob H., 194. SchifT, Jacob H., 79. Schiller, Jay J., 307-308. Schiller, Joseph P., 54. Schlessinger, Benjamin, 61-62. Schlessinger, Ben, 335. Schlossman, Leon, 22, 86. Schnadig, Joseph, 22. Schneider, Samuel A., 15, 73. Schnee, Toby V., 391. Schoenfeld, Flora, 406. Schonfarber, Tobias R., 361. Schrager, Dr. V. C, 105. 420 INDEX Schulman, Joseph J., 307. Schwab, Joseph, 314. Schwab, Michael, 11. Schwartz, Charles, 369. Schwartz, Moritz, 218. Schwartz, Sam D., 218-219-220. Schwartz, U. S., 315. Schwartz, Wm. S., 372. Schwartz, Wm. S., 404-405. Segal, Isador, 332. Segal, Mrs. 161. Seelenfreund, A. B., 83. Seilenfreund, A. B., 87. Selekowich, G., 334. Seligman, Isaac M., 79. Selz, Morris, 198. Seman, Philys, 291-292. Seman, Philys, 357. Sesking, Morris, 335, 341. Shaffer, I., 161. Shapiro, B., 161. Shapiro, Bernard J., 221. Shapiro, David, 103. Shapiro, David, 185. Shapiro, George, 50. Shapiro, George, 385. Shapiro, Isaac, 53. Shapiro, Isaac, 316. Shapiro, L., 343-344. Shapiro, Morris, 54. Sholem, Alberthem, 354. Shulman, Max, 75, 98, 117, 119, 151-152, 232, 236, 248-249. Shur, Wolf, 16. Sider, M., 74. Siegel, A., 74. Siegel, Jacob, 334, 341. Siegel, 185. Siegel, Rabbi Sam S., 265. Silbert, Morris, 222. Silver, Mrs. Augusta H., 231. Silver, Rabbi Abbo Hillee, 190, 248, 264, 266. Silverberg, Henry, 93. Silverman, Lazarus, 164. Silverman, W. S., 161. 150- 224, Silversmith, Ed. W. Occident, 7. Simon, Mrs. E. H., 105. Simon, George W., 24. Simon, Joe, 103. Simon, Sol, 314. Singer, Dr. Isidor, 25. Singer, Dr. Isidor, 135. Singer, Rabbi Jacob H., 273. Sisskind, Morris, 60. Sissman, Peter, 14, 60, 8o,- 226. Skolink, A. H., 354-355. Slimmer, Abraham, 105, 140-141. Sloan, B. C., 98, 119. Sloan, I., 119. Sloan, Matthew, 119. Sloan, M. C., 119. Smitz, Harry, 311. Sabel, Louis O., 54. Soberoff, Mrs. S. H., 235. Sodwoysky, Mr., 129. Salk, J., 119. Solomon, Lieut. Col. Edward S., 83. Solomon, Hannah. G., 14, 17, 42-43- 44-45, 55, 66, 73, 235, 278. Solomon, Moses, 314. Salmonson, Dr. Max, 93. Sonnenschein, Edward, 86. Sirkin, Dr. Nachum, 222-223. Spiegel, Harmil L., 314. Spiegel, Mods J., 316. Spies, August, n-12. Spivak, Mrs. Jonah, 278. Spivak, Jonah, 334, 341. Sprague, Albert A., 295. Starr, Frederick, 50. Star, Rabbi, 264. Steele, Samuel B., 141. Steif, Wolf, 94, 1 60-1 61. Stein, L. M., 347-348, 353, 370, 372. Stein, Judge Philip, 47, 86, 300, 308. Steinberg, H., 151. Steinberg, Louis, 158. Steinberg, Louis, 160- 161. Steiner, Sam, 103. Stein, Julius, 22. Stein, Julius, 316. 421 CHICAGO AND ITS JEWS Stein, Nathaniel A., 315. Stern, Mrs. Alfred K., 162. Stern, Renee B., 368. Stettauer, Mrs. Charles, 4. Stewart, Robert W., 295. Stolz, Leon, 369. Stolz, Rabbi Joseph, 22, 35-36-37, 55, 58, 120, 138, 180, 239, 316. Stone, A. C, 160-161. Stone, Mrs. Julius, 105, 189, 239-240- 241, 293. Straus, Jas., 315. Straus, Joseph, 314. Straus, Oscar, 79. Straus, Robert Lee, 369. Straus, Simeon, 157. Strelitsky, Jacob C, 86. Sudavsky, Wolf, 74. Sultan, Dr. George, 53, 314. Sulzberger, Clara, 286. Sulzberger, Frank L., 286. Sulzberger, Judge, 276. Sulzberger, Judge, 279. Sulzberger, Solomon L., 279-280, 286, 276. Summerfeld, Hattie, 368. Svvetow, R., 103. Swift, Harold H., 295. Swimmer, Harry, 86. Szold, Henrietta, 232, 238-239. Tashrak, 336. Taussig, Samuel, 86. Taylor, Graham, 50. Teller, Rabbi Morris, 270. Thorne, Charles H., 295. Tolchin, Morris, 342, 443. Tomashefsky, 355. Topchinsky, Morris, 406. Tower, Mrs. Morris, 105. Trilling, I., 74. Tubenkin, Elias, 121-122, 366. Turner, August, 15, 74, 105. Turner, Rabbi Jacob, 105. Tuvin Bros., 60. Ullmann, Henry, 86. Ungerleter, Rabbi M., 144. Van Praag, Sol, 314. Van Zandt, Nina, 12. Veneck, Frank, 320. Waiss, Capt. Herman, 99-100. Ward, Mrs. Joseph, 72. Waxman, Dr. Meyer, 265, 360. Weber, Abraham C, 360. Weil, Jonas, 86. Weil, Julius, 22. Weinberg, Mrs. M. A., 278. Weiner, Abe, 406. Weiner, Adolph D., 86. Weiner, Louis, 406. Weinshenker, Samuel E., 314. Weisback, Harry, 384. Weisman, Miss May, 141. Weitzman, Dr. Ch., 131. Wetmore, Frank O., 295. Wiernik, Peter, 15, 17, 49, 74, 331, 333- Wigmon, John H., 28. Wigmore, Dean John H., 283. Wiltartz, William, 86, 141. Wise, Rabbi Isaac Mayer, 7, 55, 358. Wise, Dr. Stephen S., 179, 272, 302. Witkowsky, Miss Esther, 41. Wolf, Albert H., 22. Wolf, Henry M., 22. Wolf, Hyman S., 103. Wolf, Jacob, 277. Wolf, Mrs. Louis J., 41. Wolf, Max, 314. Wolfeuster, Dr. Samuel, 1 40-141. Wolff, Arnold, 87. Wolfsohn, Carl, 380. Wolfson, David Joel, 369. Wolpe, Azrel, 103. Wolpe, L., 74. Wolpe, W., 15. Wolpert, Dr. B. E., 98. Woolner, Samuel, 86. Wormser, David, 196. 422 INDEX Wormser, Frida, 196. Wormser, Leo F., 189, 197-198-199, 269. Wormser, Leo F., 294-295. Yarros, Victor, 369. Yawshitz, Philip, 119. Yehoash, 357. Yehoash, 350. Yudelson, Dr. A. B., 120, 144-145- 146-147. Zangwill, Israel, 89, 136, 329. Zeublin, Prof. Charles, 32, 57. Zeisler, Mrs. Fannie Bloomrield, 18, 380, 384. Zeisler, Sigmund, 308. Zevin, Mardecai, 223. Zevin, Morris, 223. Zhitlowsky, Dr. Ch., 343, 347, 222- 223. Zimanshy, D., 161. Zimanshy, W., 161. Zimbalist, 392. Zioni, I., 334. Ziv, Louis, 104. Zola, Emir N., 314. Zoline, E. N., 88, 90. Zolothoff, Leon, 16, 73-74, 88-89-90, 97, 115-116, 137, 238-239, 318, 331- 332-333-334* 337-338, 3 66 > 3 68 - Zolothoff, Meyer, 369. Zukovsky, Alex, 166, 379, 383-384. 423 -0 XV